This dissertation addresses the question: how might the Sufi master, Muḥyī al-Dīn Ibn al-ʿArabī (1165-1240 CE), have read the Gospel of John? Although the Gospel of John belongs originally to the Christian tradition, this dissertation is a contribution to Islamic Studies, endeavoring to illuminate Ibn al-ʿArabī’s distinctive manner of reading religious texts and to highlight features of his negotiation of a dual heritage from Jesus and Muḥammad. To set Ibn al-ʿArabī’s thought against an Islamic backdrop and situate it in an Islamic context, this dissertation adopts the device of constructing a commentary, guided by seminal passages in Ibn al-ʿArabī’s written corpus, on an Arabic translation of the Gospel of John: the Alexandrian Vulgate, widely circulated in the Arab world during Ibn al-ʿArabī’s time. This amounts not only to a comparison between Johannine doctrines and Ibn al-ʿArabī’s doctrines, but also a comparison between the latter and historical Muslim commentaries on the Christian scriptures—particularly the Biblical commentary (in circulation by the thirteenth century) attributed to the famed Sufi theologian Abū Ḥāmid al-Ghazālī, and the fourteenth-century Muslim Biblical commentary by Najm al-Dīn al-Ṭūfī (d. 1316 CE). Part I of the dissertation establishes a foundation for the commentary, inquiring into Ibn al-ʿArabī’s general attitudes towards non-Islamic religions, then considering autobiographical accounts of his relationship to Christianity, the question of his familiarity with the New Testament, and illustrations of his creative engagement with Christian doctrines. Part II of the dissertation constitutes the commentary, considering Ibn al-ʿArabī’s possible views on a number of Johannine doctrines: Jesus’ claim to have been the son of God; Jesus’ claim to have been one with God; the doctrine that Jesus was the embodied Word; the expiatory and epistemic functions of the embodied Word (paralleled by a dialectic relationship between two divergent kinds of witnessing); and the rumor, at the end of the Gospel of John, that the Beloved Disciple would never die.

This dissertation seeks to find Christ in the Old Testament by examining the targumic passages in which Memra, Shekinah, or Yeqara occur as God's agent or manifestation. Chapter 1 demonstrates that scholars view the Memra, Shekinah, and Yeqara as agents for God or manifestations of God even though many scholars reject the notion of Christological implications found in the New Testament appropriation of these terms and concepts. Chapter 2 discusses the close connection between the targumic Memra, Shekinah, and Yeqara and the New Testament by citing clear instances where the New Testament authors appropriated targumic terms and concepts to speak of Jesus. By using targumic terms and concepts, the New Testament authors provided an exegetical method for finding Christ in the Old Testament through Targum. Chapter 3 examines the occurrences of Memra, presenting examples of passages that certainly refer to Christ, do not refer to Christ, and probably refer to Christ. In this chapter, the Memra refers to Christ or probably refers to Christ when the Memra functions as God's agent, carrying out God's work in the world. Chapter 4 investigates the occurrences of Shekinah and Yeqara, but under the influence of the New Testament, nearly all of the occurrences of Shekinah, and most occurrences of Yeqara refer to Jesus. Shekinah and Yeqara are delineated into categories of occurrences that refer to God's manifestation and God's manifestation with agency. Even though most occurrences of Shekinah and Yeqara refer to Christ, some occurrences of Yeqara are a literal translation of the Hebrew and do not refer to Jesus. Chapter 5 concludes the dissertation by tying several themes together to show the consistency and validity of finding Christ in the Old Testament through Aramaic terms and concepts. This dissertation argues that when the Memra, Shekinah, or Yeqara appear as God's agent(s) or as manifestations of God, one may find Christ in those Old Testament passages. One may find Christ in these passages because the New Testament authors present Jesus as the premier agent and manifestation of God using targumic terms and concepts.

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Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Both Jesus and his Apostles, the main characters of Luke-Acts, cannot be identified as having the general features of prophets of the first century Mediterranean world, but nevertheless Luke elaborates on them in such a way so as to portray them as prophets. In this thesis, I have dealt with the matter of Luke’s characterization of Jesus and his Apostles, particularly the matters of how they are portrayed, and why they are portrayed as such. To answer the above questions, I have used the methodology derived from Darr’s “pragmatic reader response approach” (1992). In chapter 3, the narrative world of Luke-Acts, I have investigated the extra-textual as well as the literary context of the given text. I have defined (1) Second Temple Judaism as the hierocratic symbolic empire within the [Roman] Empire, and (2) the prophets par excellence, Moses, Samuel and Elijah, as extraordinary prophets who performed the priestly task, as well as the legislative task of making and renewing the Covenant. Such extra-texts became the background of the characterization of Jesus and his Apostles. The characterization of Jesus is developing along the narrative sequence and geographical movement in Luke-Acts. The importance of Jerusalem in Luke’s narrative and in his characterization of Jesus is noteworthy. It indicates that the ministry of Jesus and his Apostles is confronting the current hierocratic symbolic empire, which was centred around a high priest and the Jerusalem Temple. I have tried to prove this point through my exegesis in chapters of 4 and 5. I have examined Luke 4:16 and Acts 2 in terms of (1) Hellenistic conventions, typical situations and rhetoric of comparison, and (2) the inter-textual linkage, especially Old Testament quotations and typology, in Ch. 4 and 5. In terms of the Hellenistic convention, both passages can be classified as public speeches confronting the whole house of Israel which was the hierocratic symbolic empire at that time. In addition, it can be understood as the dispute of honour and shame over the status of Jesus and his Apostles as a prophet. By appealing to the OT quotations and allusions including typology, Luke portrays Jesus as the prophet par excellence in Luke 4:16-30, and identifies him as Lord and Messiah in Acts 2. Using a similar strategy, Luke portrays Jesus’ Apostles as the prophets par excellence like Moses in Acts 2. / AFRIKAANSE OPSOMMING: Beide Jesus en sy apostels as die hoofkarakters kan nie in Lukas-Handelinge geïdentifiseer word met die algemene kenmerke van profete in die eerste-eeuse Mediterreense wêreld nie, maar tog verbeeld Lukas se uitbreiding oor Jesus en sy apostels hulle as profete. In hierdie tesis handel ek met die saak van Lukas se karakterisering van Jesus en sy apostels, veral die sake van hoe hulle uitgebeeld word, en waarom hulle as sodanig uitgebeeld. Om hierdie vrae te beantwoord, het ek die metodologie uit Darr se "pragmatiese leser-reaksie benadering" (1992) gebruik. In hoofstuk 3, die narratiewe wêreld van Lukas-Handelinge, het ek die ekstra-tekstuele sowel as die literêre konteks van die gegewe tekste ondersoek. Ek het die volgende posisies ingeneem (1) Tweede Tempel Judaïsme was ‘n hierokratiese simboliese ryk binne die [Romeinse] Ryk, en (2) die profete par excellence, Moses, Samuel en Elia, het as buitengewone profete ‘n priesterlike taak uitgevoer, sowel as die wetgewende taak van die maak en vernuwing van die verbond. Sulke “ekstra”-tekste het gedien as die agtergrond van die karakterisering van Jesus en sy apostels. Die karakterisering van Jesus vind plaas volgens die ontwikkeling in terme van die narratiewe volgorde en geografiese beweging in Lukas-Handelinge. Die belangrikheid van Jerusalem in Lukas se narratiewe en in sy karakterisering van Jesus is opvallend. Dit dui daarop dat die bediening van Jesus en sy apostels die huidige hierokratiese, simboliese ryk, wat om 'n hoëpriester van die Jerusalem Tempel gesentreer was, gekonfronteer het. Ek het probeer om hierdie punt te bewys deur my eksegese in hoofstukke 4 en 5. Ek het Lukas 4:16 en Handelinge 2 ondersoek aan die hand van die volgende temas (1) Hellenistiese konvensies, tipiese situasies en die retoriek van vergelyking, en (2) inter-tekstuele skakeling, veral met Ou Testamentiese aanhalings en tipologie in hoofstukke 4 en 5. In terme van Hellenistiese konvensie, kan beide gedeeltes geklassifiseer word as openbare toesprake wat die huis van Israel as hierokratiese, simboliese ryk gekritiseer het. Daarbenewens kan dit verstaan word as ‘n saak van eer en skaamte oor die status van Jesus en sy apostels as 'n profeet. Met 'n beroep op OT aanhalings en sinspelings insluitend tipologie, verbeeld Lukas vir Jesus as die profeet par excellence in Lukas 4:16-30, en identifiseer by hom as Here en Messias in Handelinge 2. Deur 'n soortgelyke strategie, word Jesus se apostels uitgebeeld as die profete par excellence (soos Moses) in Handelinge 2.

Thesis (MTh)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: South Africans are confronted on a daily basis with the social inequality among individuals which greatly inspires violence, victimisation, discrimination and life-denying ethos. These acts of injustice are not simply inspired by formal laws and policies, but spurred on by various ideological and symbolic categories and power structures. In a way, social behaviour can be said to be ‘scripted’ by the ideologies, perceptions and language internalised, normalised and passed on within society at large. One does not have to look very far to see the way in which this ‘script’ functions in South Africa and what impact the pre-determined and ‘scripted’ identity markers of gender and health have on individuals and groups, as categories like man, woman, HIV positive, and disabled already trigger a set of preconceived ideas and expectations regarding these individuals. The normalisation of this ‘script’ and its social hierarchies is extremely counter-productive as it often pre-determines the value, abilities, potential, limitations and ‘appropriate’ ethos of individuals and groups on the basis of the categories they fall into. The scripted nature of society is however not a twenty-first century phenomenon, but something deeply integral also to life in first century Palestine. This script interpreted, determined and reinforced the prescribed status, agency and ethos of different individuals and identity markers of health and gender were paramount in this process of scripting. Part of this ‘scripted’ world was Jesus of Nazareth. However, upon reading the narratives of John 4:1-42 and 9:1-41, it would appear that the relationship between the societal script and the actual ethos of Jesus was anything but simplistic. Upon reading these two episodes against the grain of the first century societal script, Jesus’ ethos as a Jewish man in relation to a somewhat questionable Samaritan female and blind and impure beggar brings forth some inconsistencies toward the script. It would seem as if Jesus was reluctant to read his context one dimensionally and simply comply with popular custom and ideology. The aim of this study would therefore be to explore whether these inconsistencies between the societal script and the ethos of Jesus could be of any significance in an analogously scripted twenty-first century South Africa, a society pleading for critical reflection upon the societal script. When the possible ‘counter-ethos’ of Jesus is considered, faith communities might be challenged to embrace the fragility of social categories and hierarchies and perhaps embody a similar critical attitude and ethos toward the life-denying societal script and its taken-for-granted assumptions. / AFRIKAANSE OPSOMMING: Suid-Afrikaners word daagliks gekonfronteer met die sosiaal ongelyke stand van ons samelewing. Hierdie ongelykhede is grootliks verantwoordelik vir geweld, viktimisasie, diskriminasie en nie-lewensgewende etos. Die bogenoemde word egter nie bloot deur formele wette geïnspireer nie, maar aangevuur deur verskeie ideologiese en simboliese kategorieë en magstrukture. Sosiale gedrag kan as’t ware gesien word as ʼn voorafbepaalde teks, ondersteun deur die ideologieë, persepsies en taal wat ons internaliseer, normaliseer en aan ander oordra. Hierdie voorafbepaalde ‘samelewingsteks’ is uiters prominent in Suid-Afrika, waar ʼn bepaalde status, etos en grense dikwels aan individue gegee word op die basis van identiteits-merkers van onder andere gender en gesondheid. Die identifisering van iemand as man, vrou, MIV positief, gestremd, ensovoorts spreek ideologiese boekdele van hul plek, doel en perke in die samelewing. In hierdie sin dien die vooropgestelde ‘samelewingsteks’ ʼn uiters teenproduktiewe rol, aangesien dit die waarde, vermoëns, potensiaal, en ‘korrekte’ etos van individue vooraf bepaal op grond van die simboliese kategorieë waarin hul val. Die voorafbepaalde ‘samelewingsteks’ herbevestig dikwels sosiale hiërargieë, wat ongeregtigheid normaliseer en bevorder. Hierdie is egter nie net ʼn een-en-twintigste eeu se verskynsel nie, maar iets wat al reeds prominent voorgekom het in eerste eeu se Palestina. Hierdie ‘samelewingsteks’ het die gepaste status en etos van verskillende individue bepaal op die grond van identiteits-merkers, soos die van gender en gesondheid. Dit is ook die samelewing waarin Jesus van Nasaret homself bevind het. Wanneer die narratiewe van Johannes 4:1-42 en 9:1-41 gelees word, kom dit egter voor asof die verhouding tussen hierdie ‘samelewingsteks’ en die etos beliggaam deur Jesus kompleks was. Wanneer die twee episodes in lig van die voorafbepaalde ‘samelewingsteks’ gelees word, blyk Jesus, ʼn Joodse man, se etos teenoor ʼn redelike verdagte Samaritaanse vrou en blinde en onreine bedelaar in spanning te wees met die etos aan hom voorgeskryf. Dit sou voorkom asof Jesus gewaak het teen die eenvoudige beliggaming van wat deur die ‘samelewingsteks’ as gehoord voorgeskryf en verwag is. Die doel van hierdie studie sou daarom wees om te ondersoek of die spanning tussen die eerste eeu se ‘samelewingsteks’ en die ware beliggaamde etos van Jesus enigsins betekenisvol kan wees in lyn van die een-en-twintigste eeu se voorafbepaalde ‘samelewingsteks’ in ʼn land wat ryp is vir kritiese refleksie op dit wat as ‘normaal’ en ‘korrek’ beskou word. Die moontlike ‘kontra-etos' van Jesus kan geloofsgemeenskappe uitdaag om die broosheid van sosiale en simboliese kategorieë en hiërargieë aan te gryp en ʼn soortgelyke kritiese houding en etos teenoor die nie-lewegewende ‘samelewingsteks’ en sy voorveronderstellings te beliggaam.

This dissertation argues that Daniel relied on earlier Old Testament texts and theological convictions when he expressed the hope of bodily resurrection, and his expression informed and shaped subsequent nonbiblical and biblical authors. Chapter 1 introduces the thesis, methodology, and preliminary issues pertinent to the following study. Chapter 2 is a survey of research. This survey shows what proposals scholars have made regarding the emergence of resurrection hope in the Old Testament, it references the intertestamental literature that scholars believe Daniel 12:2 influenced, and it cites the New Testament passages that scholars believe may echo Daniel 12:2. Chapter 3 sets Daniel 12:2 in its context. Relevant considerations include the structure of the book of Daniel, the precursors of resurrection in the book, and a detailed exegesis of Daniel 12:2. Chapter 4 examines the seeds of resurrection hope sown in the Old Testament prior to Daniel 12:2. This study progresses through the Law, Prophets, and Writings. By looking for theological convictions, images, and expressions that advocate a belief in resurrection, it will be evident Daniel 12:2 was not the first occurrence of such hope. Instead, Daniel 12:2 had many implicit and explicit precursors in the Law, Prophets, and Writings. Chapter 5 focuses on the intertestamental literature in order to show and explain how Daniel 12:2 influenced authors of pseudepigraphal and apocryphal literature. Chapter 6 focuses on the New Testament authors and explains the influence of Daniel 12:2 on the Gospels, the book of Acts, the Epistles, and the Apocalypse. This influence is not only lexical but conceptual, and it is the latter kind of influence that has been neglected with regard to Daniel 12:2. Chapter 7 is the conclusion. It summarizes the evidence presented in the foregoing chapters as well as reiterates the conclusions drawn from this evidence.

Starting point of the search for the purpose of 1 Timothy is the assumption of basic similarities between this letter and letter writing in Greco-Roman antiquity. This means that 1 Timothy is designed for an oral performance in front of an audience. The analysis concentrates on the so far neglected classical duties of the speaker: memoria and pronuntiatio. This means the memorized performance in front of an audience. 1 Timothy shows many mnemotechnical devices and puts certain terms in focus. This shows what expressions the audience has to memorize and what aspects show prominence. The result of this can be formulated as the purpose of 1 Timothy: Paul wants to confirm Timothy in his mandate to guard the gospel from being changed through a resolute dismissal of wrong teachings and an ethic that honours God and men. / Philosophy, Practical and Systematic Theology / M. Th. (New Testament)