No description available.

<p>This thesis examines the nature and theological function of God’s revelation of knowledge in five texts discovered at Qumran: <em>Instruction</em>, the <em>Treatise on the Two Spirits</em>, the <em>Hodayot</em>, the <em>Songs of the Sabbath Sacrifice</em>, and the <em>Songs of the Sage</em>. Chapter 1 is a historical survey of the different ways scholars have understood and classified God’s revelation of knowledge in the Scrolls. Scholars have often interpreted these texts in isolation from one another, and they have disagreed about whether the concept of divine revelation expressed in them is derived from the sapiential, prophetic, or apocalyptic traditions. I propose that all five of these texts should be interpreted together and that they all drew upon a single distinct revelatory tradition.</p> <p>In chapters 2–6, I examine each of the texts mentioned above by asking three questions: What did God reveal? How did he reveal it? What is the theological function of God’s revelation? In asking the last question, I am particularly interested in the role that God’s revelation of knowledge plays in the anthropological and soteriological worldview of the authors. Over the course of chapters 2–6, I argue that all five of these texts represent essentially the same revelatory tradition. In this tradition, God has revealed the mysteries of his cosmic design and the statutes of his covenant with creation to certain righteous people. God’s act of revelation takes place either through a visionary experience or an indwelling spirit that imparts knowledge. This knowledge of God’s cosmic design has the power to rectify the corrupt human condition which, in turn, allows those who have knowledge to enter into paradise where they can commune with the angels. Through God’s revelation of knowledge, the righteous can obtain the glorious state that Adam once possessed in the Garden of Eden.</p> <p>In chapter 7, I conclude the thesis by summarizing the principle features of the revelatory tradition contained in these five texts. I argue that this tradition did not flow directly from any of the standard tradition streams of which scholars typically speak (sapiential, prophetic, or apocalyptic), although, it does contain elements from all of these. Instead, these texts utilize a revelatory tradition that originated from within the Jerusalem temple establishment. This temple tradition equated the inner sanctuary of the temple with the Garden of Eden and the high priest with Adam. Within the holy of holies one could access God’s throne and receive the knowledge of his cosmic design. This tradition was eventually brought out of the temple and into religious communities which came to see themselves as the true paradisiacal temple. These communities believed that God continued to reveal his cosmic design in and through them allowing the community members to become like Adam and join together with the angels in communal worship of God.</p> / Doctor of Philosophy (PhD)

<p>Twenty-nine of the some 900 fragmentary Scrolls recovered from the caves off the northwest shores of the Dead Sea were penned in the Aramaic language. It is generally agreed that this cross-section of Aramaic literature among the predominantly Hebrew collection derives from before and beyond the scribal community that lived at Qumran. Whether or not the Aramaic texts constitute a cohesive collection, however, is an ongoing debate. While their compositional origins are unknown, this dissertation avers that enough common traits exist among the Aramaic Dead Sea Scrolls to indicate an inherent unity in the group. Paramount among these traits is the pervasive usage of the dream-vision in a constellation of at least nineteen Aramaic writings.</p> <p>This study advances our understanding of the Aramaic texts by exploring the dream-vision as a literary convention from two interrelated perspectives. Part One maps out the major compositional patterns of dream-vision episodes across the collection. Special attention is paid to recurring literary-philological features (e.g., motifs, images, phrases, idioms, etc.), which suggest that pairs or clusters of texts are affiliated intertextually, tradition-historically, or originated in scribal circles in close proximity. Part Two articulates three predominant concerns advanced or addressed by dream-vision revelation. It is argued that the authors of these materials utilized the dream-vision (i) for scriptural exegesis of the patriarchal traditions, (ii) to endorse particular understandings of the origins and functions of the priesthood, and (iii) for historiography by creating <em>ex eventu </em>revelations of aspects or all of world history. In tandem these two components affirm the centrality of the dream-vision to the thought world of the Aramaic texts as well as demonstrate that this revelatory <em>topos</em> was deployed using a shared stock of language in order to introduce a closely defined set of concerns.</p> / Doctor of Philosophy (PhD)

<p>This study presents an investigation into and reassessment of the theological frameworks within which traditions of anthropogony, or the origin of humankind, are best comprehended in the Qumran Hodayot and the letters of Paul. The dominant framework in which such traditions are usually comprehended is that of the creation, fall, and restoration of humankind. The argument put forward is that this framework does not adequately account for the manner that both the Hodayot and the apostle Paul severely problematize created human nature and anticipate a transformation of human ontology as determined by its initial creation by God.</p> <p>The study of anthropogonic traditions in the Hodayot demonstrates that the creation of Adam from dust presents an obstacle to the fulfillment of “all the glory of Adam/<em>adam.</em>” Through a deconstruction of the <em>adam</em>-of-dust motif that is inspired by the book of Job and assisted by the equation of creation from the earth and gestation in the womb, the Hodayot severely problematize the moral integrity and innate impurity of the human condition as represented by the creation of Adam. In this way, the creation of humankind from Gen 2:6-7 is put into tension with the accounts of creation in Gen 1:26-29 and Psalm 8, which stand behind exalted depictions of humankind in the Hodayot. This is shown to be an adaptation of the theodicy contained in the Treatise on the Two Spirits.</p> <p>The study of anthropogonic traditions in the apostle Paul is undertaken in two parts. In the first, which deals with letters outside Romans, Paul is found to be preoccupied largely with the category of the “image of God.” It is argued that Paul assumes the continuing operation of Adam’s creation in the “image of God” in his descendants and that conformation to the heavenly image of Christ is, therefore, modeled not on fall-restoration but the duality of heaven and earth, reflected in the creation of humankind after a heavenly prototype.</p> <p>In the second part, which deals with Romans, Paul is found to be preoccupied with Adam’s relationship to creation and his proven inability to carry forward God’s ordering work of creation, a perspective Paul introduced in 1 Cor 15:20-28. Here it is argued that the framework that comprehends Adam’s initial state is not that of a supernatural condition of grace or glory, but of initial innocence and immaturity and yet also innate corruptibility, not only materially but morally. Consequently, it is only in assimilation to the heavenly image of Christ that “Adam” can exercise dominion over creation.</p> / Doctor of Philosophy (PhD)

<p>The Old Testament contains a number of depictions of a divine councilor assembly of the gods in the heavens. Several of these scenes form episodic narratives that provide a window into the divine realm and insight into the workings of the heavenly court. The closest cultural and linguistic parallel to the biblical council is found in the Ugaritic texts from Ras Shamra. The parallel members in the Old Testament are seldom considered gods by scholars, in contrast to those in the pantheon in the Ugaritic literature. This thesis calls into question the validity of this distinction and proposes that in these episodic scenes these members are deities under the presidency of YHWH. Power in the heavens is consolidated in the council permitting a view of god that is pluralistic and yet unified. YHWH is its head and he sets its agenda, announces its decisions and commissions its agents.</p> / Master of Theology (Th.M)

This thesis has attempted a reconstruction of Sennacherib’s campaign against Judah in 701. The purpose of this resconstruction has not been to reach a definitive picture of the events of 701 but rather to come to the best possible hypothesis based upon a wide study of the relevant texts. The best historical hypothesis concerning what happened in 701 must attempt to give equal weight to each piece of evidence in each relevant area, whether literary or archaeological. My justification for returning to this much-discussed area therefore is that previous scholarship has failed to meet this criterion for giving the best historical hypothesis. Over the course of my investigation I examined the relevant Assyrian inscriptions, not merely those relating to the third campaign, and the purported instances of biblical evidence, as well as engaging with archaeological and literary considerations. I showed that the most important theories offered up to this point each contradict or contend with an important piece of contrary evidence. Then, I suggested a view of my own which is, as far as possible, commensurate with all the evidence available.

This thesis is a comparative study that focuses on the writings of an Oxford-trained Indian Christian theologian, priest and Bishop named A.J. Appasamy (1891-1975), and his theological interaction with the texts and tradition of the Srivaiṣṇava reformer Rāmānuja (1017-1137). For my doctrinal focus I have chosen to explore Appasamy’s four-fold Johannine application of the ‘Body of God’ analogy - the ‘Universe’, ‘Incarnation’, ‘Eucharist’ and ‘Church’ being his four divine embodiments. Post-Independence, Appasamy faced criticisms from expatriate theologians who described his theological project as ‘bold heresies’, a ‘synthesis of Christianity and Vedanta’ that has ‘shifted the axis’ from Christianity to ‘Hindu religion’. By following the leads in Appasamy writings back to his devotional tradition, I argue that such charges are, in fact, baseless and that his application of the analogy is rooted, rather, in the sacramental theology of his own Anglican tradition. To do so I demonstrate how his views on divine embodiment closely reflect the theological developments that took place in the first half of the last century between the time of Charles Gore and William Temple. Methodologically, I am arguing for the need to understand theological discourse as being semiotically and traditionally situated, embedded in mythic narrative and embodied in ritual practice. In doing so, however, I further argue that just as Appasamy’s detractors have failed to read him in the context of his devotional tradition, so, too, has Appasamy done with Rāmānuja. By reading Rāmānuja more as a Vedāntic philosophical theologian than as a sectarian practitioner, he has abstracted the Ācārya from his tradition - a tradition that is undoubtedly temple-based. On this basis I challenge Appasamy’s use of Rāmānuja’s terms and propose what I believe to be a better reading of John’s Gospel for future comparative interaction with the Srivaiṣṇava tradition.

Thesis (PhD)--Stellenbosch University, 1992. / One copy microfiche. / ENGLISH ABSTRACT: Two major religions, Judaism and Christianity, use the ancient Hebrew Bible as Holy Scripture. These books were translated in the last three centuries before the common era. The oldest of these translations is the Septuagint, a Greek translation. Not only are the Hebrew and Greek texts that were involved in the original translation process missing, but precious little is known about the doctrine and translation methods of the translators of the Septuagint. Much can be learned about these crucial issues, however, if the translation technique followed by those ancient translators is studied by comparing the present Hebrew and Greek texts. A new method to determine and describe the translation technique of the Septuagint was proposed and tested in this dissertation. This method is based on the use of the Computer Assisted Tools for Septuagint Studies (CATSS) data base and statistical methods. The translation technique of the book Deuteronomy was described using different criteria, all of which measure the frequency of non-literal renderings. Three different groups of criteria were utilized, viz. the Tov criteria as proposed by E. Tov, criteria defined using the markers in the CATSS data base called the CATSS criteria, and grammatical criteria using the person of the verb. Each criterion was applied to the data base individually. The translation units were determined first, after which the translation technique found within the translation unit was described. The methodology implemented discriminates between significant and insignificant trends in translation technique. It became clear that the results of the different criteria indicate different translation units and different translation techniques for each of the criteria. Except for some criteria using the person of the verb, very little indication was found that the traditional translation units are supported by the data used in this study. In fact, it seems as if translation units should be determined before the translation technique is described. The translation technique should then be described according to the indicated units. Not all the Tov criteria could be utilized, but their results are in agreement to some extent. The CATSS criteria proved to be more difficult to implement than expected, but some of the criteria rendered excellent results. The person of the verb was discussed in detail using 12 different criteria. The results of the criteria utilizing the person of the verb are disappointing, and provide some scope for future research. The results rendered by this new approach are firm and easy to interpret. In addition, it is possible to utilize these results when dealing with specific text-critical problems. / AFRIKAANSE OPSOMMING: Die antieke Hebreeuse Bybel word deur twee godsdienstige groepe, Judaisme en die Christendom, as Heilige Skrif gebruik. Hierdie boeke is in die laaste drie eeue voor die begin van die huidige era vertaal. Die oudste vertaling is die Griekse vertaling, genoemd die Septuagint. Die Hebreeuse en die Griekse tekste wat by hierdie vertaalproses betrokke was, is verlore. Daarbenewens is bale min van die lering en vertalingstegniek van die vertalers van die Septuagint bekend. Indien die vertalingstegniek, wat deur hierdie vertalers gevolg is, bestudeer word deur die huidige Hebreeuse en Griekse tekste met mekaar te vergelyk, kan daar lig op hierdie probleme gewerp word. 'n Nuwe metode waarvolgens die vertalingstegniek van die Septuagint bepaal en omskryf kan word, is in hierdie verhandeling voorgestel en getoets. Die metodologie is gebaseer op die gebruik van die Computer Assisted Tools for Septuagint Studies (CATSS) databasis en statistiese metodes. Die vertalingstegniek van die boek Deuteronomium is omskryf deur gebruik te maak van verskillende kriteria, wat almal die frekwensie van nie-letterlike vertalingselemente meet. Drie verskillende groepe kriteria is gebruik, nl. die Tov-kriteria, soos voorgestel deur E. Toy, die CATSS-kriteria, gebaseer op merkers in die CATSS databasis en grammatikale kriteria, in die vorm van die persoon van die werkwoord. Elke kriterium is individueel op die databasis toegepas. Die vertalingseenhede is eers vasgestel, waarna die vertalingstegniek beskryf is. Die metodologie wat gebruik is, onderskei tussen betekenisvolle en nie-betekenisvolle neigings in vertalingstegniek. Dit is duidelik dat die resultate van die verskillende kriteria verskillende vertalingseenhede en verskillende vertalingstegnieke vir elk van die kriteria aandui. Uitgesonder sommige kriteria, wat gebruik maak van die persoon van die werkwoord, is daar baie min ondersteuning gevind vir die handhawing van tradisionele vertalingseenhede. Dit wil eerder voorkom asof vertalingseenhede bepaal moet word voordat daar met die beskrywing van vertalingstegniek voortgegaan kan word. Die vertalingstegniek moet dan beskryf word met inagneming van die verskillende vertalingseenhede. Nie al die Tov-kriteria kon gebruik word nie, maar die resultate van die wat gebruik kon word, stem tot 'n mate ooreen. Dit het geblyk dat die CATSS-kriteria baie moeiliker was om te implementeer as wat verwag is. Sommige van hierdie kriteria het egter uitstekende resultate gelewer. Die persoon van die werkwoord is in nouere besonderhede ondersoek, deur gebruik te maak van 12 verskillende kriteria. Die resultate van die kriteria wat van die persoon van die werkwoord gebruik gemaak het, is teleurstellend, en bied moontlikhede vir addisionele navorsing. Die resultate wat deur die nuwe metode van ondersoek gelewer word, is vas en maklik om te interpreteer. Dit is ook moontlik om hierdie resultate te gebruik wanneer spesifieke tekskritiese probleme ondersoek moet word.

<p>Genesis is central to both hegemonic and counterhegemonic conceptions of communal identity. Read one way, the book undergirds contemporary assumptions about the nature of communality and the categories through which it is constructed. Read another way, however, it undermines them. This project considers these two readings of Genesis, their asymmetrical approaches to the book, and the intersection between them. </p><p>Using family storytelling as an approach to biblical interpretation allows this study to hold together the constitution of the reading community and the interpretation of the biblical text. In a Eurocentric reading of Genesis, the constitution of the reading community governs engagement of the biblical text. Conversely, in the YHWH-centric reading advocated here, the biblical text governs the constitution of the reading community. This study reopens the question of what it means to be an "us" rather than leaving participation in an "us" as an (often unacknowledged) a priori condition of all interpretation. In doing so it does not deny the existence or the significance of such preexisting commitments, but rather it refuses to regard those commitments as fixed and final. </p><p>From an exegetical standpoint, this study challenges Eurocentrism by finding in Genesis a vision of communality that, in emphasizing the importance of living out the relatedness of all humans to one another and to God, holds the potential for more fruitful relationships between communities. From a methodological standpoint, it offers a reading of Genesis that incorporates features of the text that have been neglected by colonizing readings and avoids the difficulties and internal inconsistencies from which they suffer. Making use of Benedict Anderson's account of the relationship between the imagined community of the nation and religiously imagined communities, as well as Jonathan Sheehan's account of the Enlightenment Bible, this study argues that certain ways of reading the Bible arose to help the West articulate its sense of itself and its others. Drawing attention to the text's reception and the way in which Eurocentric approaches displace Jews and marginalize (the West's) others, this project considers alternative ways of conceptualizing the relationship between the Bible and those who call it their own.</p> / Dissertation

In this thesis I first aim to describe the way in which the decline of the respectability of reparative therapy in the United States created a need for Evangelicals to come up with another political defense against same sex marriage. I argue that this political defense is gradually becoming what I call the “spiritual friendship movement:” an emerging group of gay thinkers and writers who expand the notion of Christian celibacy to include same sex relationships that would be called “romantic” by modern categories. Because this concept is both so new and so complex, in this thesis I will spend time attempting to paint a picture of the implicit logical and theoretical assumptions made by the writers in “spiritual friendship movement” through their most popular books and blog posts and speaking engagements at key “gate-keeper” evangelical organizations.