Reading Daniel as a Theological Hermeneutics Textbook is a thesis that sets out to read the book of Daniel as a narrative textbook in the field of theological hermeneutics. Employing such disciplines as historical criticism, literary criticism, narrative theology and hermeneutics, this thesis seeks to maintain an interdisciplinary critical outlook on the book of Daniel. Two particular perspectives come to light in this reading of Daniel, both of which are inherently linked to one another. Firstly, is the perception that the character of Daniel is the paradigm of the good theological hermeneut; theology and hermeneutics are inseparable and converge in the character of Daniel. The reader must recognize in Daniel certain qualities, attitudes, abilities and convictions well worth emulating. Essentially, the reader must aspire to become a ‘Daniel’. Secondly, is the standpoint that the book of Daniel on the whole should be read as a hermeneutics textbook. The reader is led through a series of theories and exercises that are meant to be instilled into his/her theological, intellectual and practical life. Attention to the reader is a constant endeavor throughout this thesis. The concern is primarily with the contemporary reader and his/her community, yet with sensible consideration given to the historical readerly community with which the contemporary reader finds continuity. Greater attention on what the book of Daniel means for the contemporary reader is given than on what the book of Daniel meant in its historical setting. Yet, we must be sensitive to the ‘historical’ reasons (theirs and ours) that demand the acquisition of finely tuned hermeneutic skill. In the end the reader is left with difficult challenges, a sobering awareness of the volatility of the business of hermeneutics, and serious implications for the reader to implement both theologically and hermeneutically.

This thesis explores the phenomenon of shame in the context of the Hebrew Bible, focusing particularly on the three major Prophets (Isaiah, Jeremiah and Ezekiel), because it is here that shame vocabulary is most prevalent. Shame is prominently discussed in the literature of psychology and anthropology. In the first chapter psychological explanations for the origins of the apparently universal human emotion of shame are described. In the course of this, phenomenological similarities between shame and guilt, grounded in the shared centrality of negative self-evaluation are outlined. The role of shame in social contexts is described with regard to stigma and, more fully, in the second chapter, in the light of socio-anthropological field studies conducted primarily in the Levant. In the Mediterranean studies shame is usually paired with its binary opposite honour. The honour/shame model is characterised especially by defined gender roles and challenge-ripostes. Shame is associated particularly with women's sexuality; honour with competition among men of relatively equal status. Although the model has been criticised from within the discipline of anthropology, it has generally-speaking been received with enthusiasm by biblical interpreters. In the third chapter shame studies, most of which apply the honour/shame model, are summarised and commented upon. In the fourth chapter, on the Book of Isaiah, the shortcomings of the model are illustrated and the context of shame discourses discussed. The following chapter, on Jeremiah, describes the implications of ideological influences and the role of shame language in the context of sexual metaphors and anti-foreign polemic. The final chapter, on Ezekiel, compares shame with impurity and focuses on the female imagery of chapters 16 and 23. The complications of imposing modern socio-critical methods upon ancient literature, the possible infiltration of ideological influences and the fact that biblical texts represent neither psychological case nor anthropological field studies are stressed repeatedly.

This thesis aims to examine the portrayal of women in Mark's gospel in the context of his apocalyptic world-view. Each account that features women characters is interpreted in relation to Mark's definition of discipleship and his understanding of new creation. One of the key characteristics of Mark's portrayal of women is their association with the verb . Simon's mother-in-law serves Jesus at the beginning of the gospel (1:31), and the service of the women disciples is described for the first time at his crucifixion (15:41). In Mark's apocalyptic world-view the death of Jesus is a time of revelation. The service of the women disciples is mentioned at the crucifixion of Jesus because the true nature of discipleship can only be understood in the context of his service of giving his life to redeem humanity (10:45). Jesus initially calls twelve male disciples who represent the twelve tribes and foreshadow the restoration of Israel. At the crucifixion no member of the Twelve is present, whereas a Gentile centurion is the first human being to recognise Jesus as the Son of God (15:39), and the women are mentioned standing at a distance. Mark depicts the death of Jesus as the turning point between the old and the new age, and the religious and social barriers between men and women, and between Jews and Gentiles are broken. The male disciples, however, are not condemned, since the women are instructed to pass on the news of the resurrection to the disciples and Peter (16:7). Mark points forward to an inclusive community which consists of Jews and Gentiles, women and men. Mark associates women with service (1:29-31), anointing (14:3-9; 16:1-8) and the role of witnesses (15:40-41; 16:1-8). Women are thus aligned with Jesus' suffering and death. They are the last remaining disciples of Jesus, and the only witnesses to his death, burial and resurrection. At the end of the gospel, however, the women run away from the tomb, terrified to say anything to anyone (16:8). In Mark's apocalyptic world-view the fear of the women depicts the eschatological struggle between the old and the new age. Mark ends with the silence of the women, but also with the knowledge that the renewal of the discipleship group is dependent upon their witness and discipleship.

This thesis aims to open up a new perspective an the translation of the Bible into the vernacular. It offers the idea that the first complete translation of the Bible into English in the 1380's was not a sudden and short-lived political gesture, but the natural progression of a process which began in Anglo-Saxon times, continued through the Middle Ages and culminated in the definitive 1611 version of the English Bible. It hopes to set the Englishing of the Bible into a linguistic and literary context as well as a religious and political one. It takes into account the problems of retrospective assessment and the danger of attempting to impose modern values on pre-conquest and medieval prose. The early development of the vernacular from Bede to Aelfric begins the study of the process of Englishing; the wealth of medieval translations from the Conquest to Rolle continues it. The inheritance of translation theory, the mystical tradition and the theories of authority and authorship are discussed as a background to the Wycliffite translation of the Bible. The study of the progress of the vernacular at this point becomes a study of the development of English prose and includes an account of Pecock's works and the contemporary perspective of Thomas More. The Humanist element comes into sharper focus with a discussion of the rise of Greek studies and of the effect of the redefinition of the source text in the form of Erasmus's Greek New Testament. William Tyndale's position as reformer and translator of the scriptures is contrasted with that of the Wycliffites in respect of available source texts, distribution in the form of relatively inexpensive printed books and a literate potential readership. The Englishing of the Bible after Tyndale is traced through a process of editing, defining, layering and expanding previous texts which culminated in the production of the King James Bible of 1611.

I argue that 1 Corinthians is a unified composition that exhibits kerygmatic rhetoric. That is, Jewish and Greco-Roman resources are brought into the service of an overall arrangement that is creatively suggested by Paul's kerygma of the Messiah who died, rose, and awaits cosmic manifestation. In particular, I demonstrate that the Jewish motif of dual reversal, whereby boastful rulers are destined for destruction while righteous sufferers are destined for vindication, serves as an influential conceptual motif in the formulation of Christian kerygma, and as such may be seen as an interpretative framework and rhetorical resource available to Paul. In 1 Corinthians 1–4 Paul evaluates struggles over leadership in the Corinthian congregation as an implicit expression of human autonomy, and responds by summoning the Corinthians to identify with Christ, by forgoing the role of the boastful ruler and adopting the role of the cruciform sufferer. This identification with the cruciform Christ consequently gives shape to Paul’s ethical instruction in 1 Corinthians 5–14, a section that draws on Jewish and Greco-Roman resources, while exhibiting a pattern of Pauline ethical argumentation expressive of Paul's kerygma of identification with the embodied Christ. In the final chapter of the main body of the letter (1 Corinthians 15), Paul utilises the Corinthian denial of "the resurrection of the dead" as the ultimate paradigm of their refusal to adopt a cruciform orientation, and urges that the dead in Christ will be raised to immortal glory, while present powers will be brought to nothing. I suggest that this attention to the creative influence of Paul’s kerygma on the form of his argumentation represents an important addition to the tools of the Pauline rhetorical analyst. Such an approach results in an historically attentive and exegetically persuasive account of the letter's arrangement that also finds great harmony with the perspective of the fourth century preacher John Chrysostom.

Recent explorations in New Testament hermeneutics registers the need for a more wholistic approach to the text that also takes into consideration the role of the interpreter. This thesis investigates the potential of the theological method of jesuit theologian Bernard Lonergan (d. 1984) in the task of interpretation. His methodology is promising as a hermeneutical tool as his theological framework takes into consideration both theological operations and the theologian as subject. While this study finds that there are distinct advantages in his approach, it also finds that there is need for development in the affective realm. In this regard, the work of Robert Doran is drawn on as a complement to Lonergan's methodology. Doran's contribution is significant, yet it is also restrictive. To broaden the perspective, the thesis draws on Jungian psychological material and it is suggested that both Lonergan's and Doran's findings can be more fully exploited as a hermeneutical tool, if the understanding of the role and function of the symbol is expanded.

The OT manifests considerable theological diversity. But if it is in some sense 'one' book, its diverse viewpoints should be capable of being brought into a coherent mutual relationship. One approach sets the OT's varied viewpoints against the background of their varied contexts. It is necessary to go on, however, to ask whether certain contexts allow individual theological themes to emerge more clearly or more profoundly than others. Examples are considered. The theme of the people of God in the OT is considered at greater length. What it means to be the people of God varies in different periods, but the eras of the theocratic nation and of the afflicted remnant allow the deepest insights to emerge. A second approach is to see some theological perspectives as preferable to others. If we are to continue affirming the scriptural status of the whole OT, it is necessary to make clear that such a judgment evaluates the relative worth of different viewpoints rather than totally rejecting some. The varied levels of material in Deuteronomy illustrate the point Its behavioural values and its theological perspective are accompanied by a pastoral strategy which -starts where people are as sinners and where they are in their cultural context. A third approach seeks to formulate one OT theology by constructing a new whole in which all the diverse material can find its own place. Examples are considered. The tension between creation (order, cosmos) and salvation (history) is considered at greater length. The OT material as a whole suggests that the world God redeems is the world of God’s creation; the world God created is one that needed to be redeemed; man is redeemed to live again his created life before God; redeemed humanity still looks for a final act of redemption/re-creation.

'Spiritual formation' is a popular term today, but definitions of its meaning vary. It is usually thought of from the perspective of the disciple rather than from the perspective of the mentor, who accompanies and guides the disciple in the formation process. This thesis seeks to contribute to a greater understanding of the spiritual formation process by a close examination of Paul's perspective as one forming the protégé. Chapter 1 surveys writers who have written on topics related to spiritual formation, and then formulates research questions based on the surveys. Then, current definitions of spiritual formation are compared, identifying areas of agreement and disagreement and notes that there has been only limited study of this theme in Paul's writings. Chapter 2 offers a definition of spiritual formation based on 1 Thessalonians, and explores its key features on the evidence of this letter. From 1 Thessalonians, it is stated that Paul would find the term 'spiritual formation' inadequate and suggests the term 'Christian formation' instead. Also, impartation is identified as an important element in this Christian formation process. Chapter 3 surveys the other letters generally accepted as Pauline, arguing that, while Paul’s basic understanding of Christian formation remains consistent throughout his ministry, certain developments in his understanding can also be identified. Chapter 4 analyses and compares methods of impartation from his contemporary world that may have influenced Paul. Chapter 5 studies Paul’s method of impartation. The verb in 1 Thess. 2:8, metadidōmi, sheds light on the impartational activity practiced by Paul and his associates. Three dimensions of impartation can be discerned: the cognitive, affective, and relational dimensions. The issue of Paul and power based on the postmodern perspective is also discussed. Chapter 6 draws conclusions from the study and reflects on possible implications for the practice of Christian formation today.

This thesis examines the word order of Biblical Hebrew from the perspective of Information Structure, specifically in the articulation of a theory of focus structure. To focus is to mark an item as informationally prominent. The thesis proposes that 1) in Biblical Hebrew focus is expressed by word order and by pitch prominence; 2) the clause-initial position is marked for focus for both nominal and verbal clauses; 3) and Biblical Hebrew has three major clause types: (P represents predicate including verb; X represents an argument, a cover-ten-n for non-predicate elements. Capitals mark. focus indicated by word order and/or high pitch. ) a) Px Predicate-Focus Structure adds new information preferably to an active or accessible referent( commenting); b) Xp Argument-Focus Structure relates X with the missing argument of a presupposed proposition (identification); c) XP Clause-Focus Structure indicates that the clause has pragmatic implication(s) other than commenting and identification. These implications include (information level): activation of inactive referents; introduction of a brand-new referent; (inter-clausal level): exclamation/proclamation, contrast of the whole proposition, circumstantial clause; (text-unit level): onset functions, background information, climax and closure; and finally parallel construction and list structure. Most of these implications show non-sequentiality to or independence of the preceding texts informationally, temporally or logically. The thesis also explores the relationship between emphasis, intensification (loud voice), contrast, focus and word order. Emphasis is achieved through various means which include intensification (loud voice) and implicit contrast. Contrast is created not by fronting but only by the presence of the contrastive members (either explicit or implicit). Contrast belongs to contextual implicatures not to syntax. Intensification belongs to prosody not to syntax. Only focused constituents are contrasted or intensified. Detection of intensification (loud voice) in written texts is highly subjective.

This thesis investigates the literary structure and the rhetoric of persuasion of the book of Amos arguing that it was not compiled simply to preserve the prophet's words. Moreover, the present work challenges the common redaction-critical view that regards the book as the result of a lengthy redactional process involving several generations of redactors who continually adapted it to guarantee its relevance for changing times and circumstances. Against this view, it is argued that the book was compiled shortly after the time of Amos, and that it was intended to capture or present the debate between Amos and his original eighth-century Israelite audience. Interpreting the book within a communication-theoretical framework, and employing the methodological tools provided by rhetorical criticism, it is claimed that it has been compiled for a specific persuasive purpose. That is to say, those responsible for the book in its present form presented the debate between Amos and the Israelites in order for it to function as a warning for a pre-exilic Judean audience. To be more specific, when read in the light of the catastrophic events of 722 BCE, the presentation of Amos struggling - and failing - to convince his contemporaries of the imminent divine punishment is a powerful warning admonishing Judean readers/hearers not to repeat the stubborn attitude of their northern brothers and sisters lest they too be severely punished by Yahweh. In the introductory chapter, we outline our definition of rhetorical criticism, its interpretive potential and the interpretive tasks it engenders. This is done partly by contrasting the approach with the tenets, aims and interests that characterise redaction criticism, which then leads to a discussion of the issues of synchrony and diachrony. In addition, the involvement of the reader in the interpretive process is looked at followed by an outline of the methodological steps of the rhetorical-critical enquiry. Chapter two, in turn, discusses the macro structure of the book beginning with a review of recent proposals. An approach is then advocated that takes into account the 'oral world' of the original hearers of the book, and seeks to establish what kind of structural markers would have been recognisable in such an oral setting. In chapter three, the rhetorical situation and the rhetorical problem that caused the production of the book are considered. This is followed by a discussion of its overall rhetorical strategy, which, as we noted earlier, is best described in terms of a presentation of the debating prophet intended to function as a warning to pre-exilic Judean readers. Chapters four to six then look at Amos 1-4 applying the rhetorical-critical notions mentioned above. Finally, our concluding chapter briefly considers the issue of rhetorical effectiveness.