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YHWH’s statement to Moses, אֶהְיֶה אֲשֶׁר אֶהְיֶה , has been much discussed by biblical scholars and theologians. For much of the last century this discussion related to matters of etymology or history of religion, or the precise grammar of the text. However, recently there has been renewed interest in understanding the statement in its present context as part of the book of Exodus, and in particular its role in the call of Moses. My thesis seeks to deepen understanding of the implications of this statement through a close reading of the dialogues between Moses and YHWH. My close reading of individual dialogues involves three steps: first investigation of the way in which the narrator portrays the actions of the characters, then the manner in which the narrator portrays individual speech of the characters and finally the way in which an analysis of the dialogues utilising principles from the socio-linguistic field of Conversation Analysis adds to an understanding of the characters. Through this close reading I show that the phrase אֶהְיֶה אֲשֶׁר אֶהְיֶה is best understood as linking the meaning of the name YHWH to the verb “to be” and in particular God’s promise to “be with” Moses in 3:12. The phrase affirms both YHWH’s presence with Moses and his freedom to be present in the manner he chooses and the implications of this affirmation of presence and freedom are worked out more fully in the narrative of Exodus. In the thesis my reading of the dialogues in Exodus 3-4 shows that YHWH transforms Moses into the means by which YHWH delivers his people from Egypt and also by which YHWH is present with his people. My examination of the dialogues in Exodus 5-7 demonstrates that YHWH’s plans are accomplished by his speech which re-designates and reshapes those with and about whom he is speaking. My analysis of Exodus 19-24 finds that the dialogues demonstrate YHWH’s freedom to be present as he chooses to different people at different points. Exodus 32:7-33:11 gives further meaning and significance to the divine name in terms of YHWH’s withdrawal in response to the idolatry of the people. From the final section of dialogue, Exodus 33:12-34:35, I show that the intercession of Moses is critical to the demonstration of YHWH’s mercy and compassion. My analysis of each of these dialogues demonstrates that a key means by which YHWH is present to his people is in and through Moses.

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The prevailing analyses of the structure of the Gospel of Mark represent modifications of the form-critical approach and reflect its tendency to regard the Gospel not as a unified narrative but as an anthology of sayings and acts of Jesus which were selected and more or less adapted to reflect the early Church's theological understanding of Christ. However, a narrative-critical reading of the Gospel reveals that the opening proclamation, the Transfiguration, and the concluding proclamation provide a definite framework for a close pattern of recurring words, repeated questions, interpolated narrative, and inter locking parallels which unfold the basic theme of the Gospel: the person and work of Christ.

In this thesis I consider the life and work of William Kelly, a Brethren theologian who was a leader of the Moderate Exclusive Brethren movement. I have analysed his beliefs and his influence amongst the Brethren and the wider Victorian Christian world. In particular, I have used articles, both those by other Brethren writers which Kelly edited, and the many articles he wrote himself as contributions to The Bible Treasury, a published monthly magazine which he edited between 1856 and 1906. I have considered his books of Biblical exegesis and his tracts and pamphlets on other subjects. While Kelly also edited the work of John Nelson Darby (1880-1882), I have contended that Kelly was an independent theologian in his own right and not just an indiscriminate follower of Darby's teaching. I have examined Kelly's lively and scholarly appraisal of the German 'School of Higher Criticism' and its commentary on Anglican and non-conformist theologians of his period with whom he disagreed. Kelly's work is worthy of study because his Biblical exegesis was meticulous and scholarly and demonstrated his understanding of each book within the context of the wider Biblical text. In keeping with the title of my thesis, I propose that Kelly's teaching was nuanced and cannot easily be stereotyped. In describing him as a Biblical literalist, I have chosen to focus on the key topics of 'the Atonement' and 'the After-Life', as these were considered to be controversial topics amongst Victorian theologians and Kelly referred to them throughout his teaching. In defining him partly as a conservative intellectual, I examine his broader understanding of Biblical language and literary form, his assessment of the philosophical foundations of criticism, and his response to German and English trends in Biblical criticism. I also consider his mystic theology with regard to the church and the teaching of the Epistles and the way his own writing encapsulates his interpretation of the Biblical text. Finally, I have come to some overall conclusions about how we can assess William Kelly, the characteristics of his theology and his place within the continuum of Brethren theology and of a broader Christian tradition.

Please note: This degree was awarded by the North-West University. Permission was granted to archive it in this database for teaching purposes Over the past eight years I have been engaged in researching the way in which the Bible has been brought to bear on a number of frameworks within the South African socio-historical context. It is of course not at all surprising that the Bible would become a part of the dialogues of the church; the Bible remains the source of the Christian identity of the churches in South Africa in a very particular way. Nor is it really unexpected that the Bible would be influential in discussions on broader societal issues in South Africa. With ± 80% of the South African populace subscribing to the Christian faith, and with the most prominent strands of Christianity found in South Africa making so much of the role of the Bible in their lives of faith, it would be perplexing if the Bible had indeed not been a major feature in these debates. The Bible spoke and speaks to church and country in South Africa. Put differently, as a phenomenological formulation: the Bible is brought to speech, that is, is brought to communication within the closer ecclesiological precincts as well as the broader socio-political environment of South Africa, precisely because of the particular religious configurations that characterise church and culture locally. The following could be posed as a general research question, albeit retroactively, as running centrally through all the research essays under review here: How was the Bible brought to communication within different spheres of the South African society? A total of nine publications are listed below, although in fact they represent seven research outputs. Note, thus, that number 5 below is a re-publication in somewhat altered form of number 9, and number 6 is, similarly, a re-publication of number 8. In both these cases the research was first published as chapters in books, and was then re-published in article format. The publications are listed in reverse chronological order, that is, starting with the most recent publication: <li> “The Old Testament in Christian spirituality: perspectives on the undervaluation of the Old Testament in Christian spirituality”. HTS Teologiese Studies / Theological Studies 59/2, June 2003, pp 433-450.</li> <li> “Elke vertaling is ‘n vertelling. Opmerkings oor vertaalteorie, geïllustreer aan die hand van die chokmatiese ratio interpretationis”. Old Testament Essays. 15/3, December 2002, pp 754-765. </li> <li> “The Bible in the apartheid debate”, in Hofmeyr, JW, Lombaard, CJS&Maritz, PJ (eds) 2001: 1948 + 50 years. Theology, apartheid and church: Past, present and future (Perspectives on the Church / Perspektiewe op die Kerk, Series 5: Vol. 1), pp 69-87. Pretoria: IMER (Institute for Missiological and Ecumenical Research), University of Pretoria. </li> <li> “The left governing hand and the right governing hand: begging for a church without public hands?” Journal of Theology for Southern Africa 109 (March 2001), pp 17-24. (From paper read at 2000 conference of the Southern African Society for Biblical and Religious Studies). </li> <li> “ ‘n Woord vir ons wêreld. Kontekstuele prediking met behulp van kommentaarjoernalistiek”. Praktiese Teologie in Suid-Afrika 16(1), 2001, pp 19-39. </li> <li> “The Bible and ecumenism”. Ekklesiastikos Pharos 83/1&2 (2001; New Series 12), pp 149-160. </li> <li> “Oortuiging” en prediking - woordspel op ‘n “hartsaak”. Skrif en Kerk 21 (3, 2000), pp 607-620. (Paper read at the 1999 Lewende Woorde sermon seminar, Dept. Greek&Latin Studies, R.A.U.) .</li> <li> “Ecumenism and the Bible”, in Lombaard, C (ed.) 1999. Essays and exercises in ecumenism, pp 26-41 (29 contributors). Pietermaritzburg: Cluster Publications. </li> <li> “ ‘n Woord vir ons wêreld: Kontekstuele prediking met behulp van kommentaarjoernalistiek”, in Lombaard, C (red.) 1999. "...in die wêreld..." Vyf bydraes tot kontekstuele prediking, pp 22-46. Johannesburg: Lewende Woorde. </li> These are the publications taken into consideration for the PhD in Communication Studies (specific discipline: Religious Communication) based on research publications. / Thesis (PhD)--University of Pretoria, 2005. / Church History and Church Policy / Unrestricted

Thesis advisor: David W. Jorgensen / Thesis advisor: Matthew S. Monnig / Thesis (STL) — Boston College, 2021. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Thesis (M.A.)--Boston University / The various uses of "Lord" for Jesus in the Synoptic Gospels suggest that there were differences in the sources used by the authors as well as differences of opinion as to the significance of the title. Since the word might have come from either the Judaic or the Hellenistic culture, the determination of the predominant influence would help to assign meanings to ambiguous uses in the text and would shed light on the Christology of the primitive church. The method used in this study was twofold: an analysis of the uses of "Lord" in the Gospels, and a study of the cultural environments which might have influenced the Gospel writers. For the textual analysis, the relevant passages were isolated and grouped in Gospel units. The choice of passages was based on the incidence of a form of kurios in the Greek text and the specific or implied relation of the passage to the historic or the exalted Jesus. The passages were then put in tables to facilitate comparison with the other Gospels. [TRUNCATED]

Submitted to the Faculty of Theology in fulfilment of the requirements for the degree of Doctor of Theology in the Department of Practical Theology at the Universty of Zululand, 2002. / No in-depth study has ever been undertaken with respect to the practice adopted by urban, middle-class, South African Christians in response to the Biblical approach to giving to God's work. This study surveys and interrogates traditionally held views about the Biblical approach to tithes, offerings and giving to God's work, and then compares them to the findings of extensive research I conducted amongst South African Christians from a variety of denominations, backgrounds and settings. It examines the relevant Old Testament and New Testament references, and compares them to the current practice of the target group. The study reveals that much of what is being taught and practised in South African churches with regards to giving to God, is based on the prescriptive patterns of the Old Testament Law, particularly those pertaining to the tithe. As a result, Christians in these churches are being denied both the correct interpretation of the Biblical approach and the joy it brings. Were Christians to be taught the principles of grace giving, they would be freed from the legalism which is so clearly evident in many churches and their resulting giving, rather than being less than the tithe, as some church leaders fear, would actually increase. Pertinent recommendations are made to the churches in this regard.