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Friedrich Mildenberger's Theology. The submitted dissertation represents generally first presen- tation of Friedrich Mildenberger's theology with distinctive concentration on his opus magnum three-volume Biblical Dogmatics. Friedrich Mildenberger is the only systematic theologian who was developing "pan-biblical theology" lifelong. Overwhelming majority of his work is con- nected with his working at the theological faculty in Erlangen. Mildenberger strove for the proper use of scripture in church which historical-critical interpreting cannot meet. His Biblical Dogmatics principally combines biblical theology with dogmatic questioning and endeavours to understand scripture applicably. Biblical Dogmatics is conceived of as posing the questions to which the biblical texts are to be discussed as answer For Mildenberger's interpreting of the Bible, it's peculiar to interlacing theology (the constitution of reality in God) and economics - or with James Barr rather oikonomia -, i.e. the restitution of reality by God. The specificity of his questioning and originality (!) determines the abandonment of the traditional encyclopaedic separation/division and theology study. Mildenberger follows the Lutheran Orthodoxy tradi- tion, Enlightenment, the so-called dialectical theology and contemporary theological...

[pt] Este trabalho estuda os textos doxológicos do livro de Amós (Am 4,13; 5,8-9; 9,5-6), considerando particularmente a imagem de Deus aí delineadas e verificando sua relação com a menção de um terremoto que ocorre em outros textos do livro. Tais textos apresentam uma imagem de Deus criador associada à imagem de um Deus destruidor, como forma de indicar sua soberania e poder sobre a história, por meio dos fenômenos naturais. A referência ao terremoto, que ocorre na introdução do livro (Am 1,1) e no seu desenvolvimento (Am 8,8 e 9,1) indica que, a partir do momento em que o ser humano rompe a ordem do direito e justiça, YHWH pode romper a ordem cósmica. A finalidade destas ameaças, considerado o conjunto do escrito, é que, por meio da mudança brusca realizada na natureza, o povo de Israel se converta e restabeleça a ordem harmônica na vida humana. / [en] The present assay approaches the doxological texts in the book of Amos (Am 4,13; 5,8-9; 9,5-6), especially considering the image of God there outlined and checking their relationship with the mention of an earthquake that occurs in other texts of the book. Such texts present an image of God, the Creator, associated with the image of a destroyer God, as a way of stating His sovereignty and power over the story through natural phenomena. The reference to the earthquake, which occurs in both introduction (Am 1,1) and development (Am 8,8 and 9,1), indicate that YHWH can break the cosmic order at any time the human being disrupts the order of law and Justice. In this context, these threats aim the convertion of the people of Israel through sudden changes in nature, restoring the harmonic order in human life.

And Satyrs Shall Dance There. The Burden of Babylon (Isaiah XIII) The thirteenth chapter of The Book of Isaiah belonging to the collection of burdens against gentiles (chapters 13 to 23) is on one hand involved in the Proto Isaiah (chapters 1 to 39) but on the other it represents an autonomous unit. This first of burdens targets the greatest adversary of the Judean kingdom and also its destructor. Babylon became a symbol in the Bible for an impious place where God's people suffers aggravations - it does not matter whether in the book of Daniel, in the New Testament then in The First Peter's Epistle or in The Book of Revelation. Relating the doom of this city, analogous to destruction of Jerusalem, the author employs poetic devices and very various and sometime too raw images, including a sort of ancient bestiary. This master thesis concerns at first the translation of a Hebrew text, as it is nowadays preserved in the biblical canon, and its comparison with other ancient translations to Ancient Greek, Latin and also to Coptic dependent on Greek. It is appropriate to consider immediate context, at most the 14th chapter, and also texts of the same genre i.e. burdens against other nations, especially Assyria, but even Judea and Israel and then too akin forms from The Book of Jeremiah where...

This dissertation aims to develop a biblical typological theology of the book of Jonah in the context of lslam. As the research is focused toward this goal, a reception history approach will be employed to investigate how the book of Jonah was received by Jesus and Muhammad' s community. Both communities, as will be argued by this study, distinctively read the narrative of Jonah typologically. For Jesus' community as reflected in Matthew's and Luke's writings, Jonah functions as a type of a suffering prophet and preacher of a prophetic ministry of judgement. For Muhammad's community as reflected in Islamic literature, Yiinus functions as a man of prayer, an impatient yet repentant prophet. Informed by such a conclusion, this study moves to read the book of Jonah typologically following three major hermeneutical endeavours: analysing the book of Jonah exegetically in its own context in light of the character of God as it is revealed in Jonah 4:2; interpreting the text typologically in light of God's redemptive work in history in both Testaments; and finally, engaging with the context of lslam through the typological reading of lslamic literature of the narrative of Yunus. The hermeneutical spiral between all these elements will be present throughout this study.

[pt] O tema da sublimidade de Sião em Jl 4,15-17 revela uma imagem de YHWH que zela, carinhosamente, pelo seu povo. Diante das calamidades naturais e bélicas, a experiência da relação entre o povo de Judá-Jerusalém e YHWH faz despertar a consciência de que a fé deve ser superior ao temor de um futuro incerto. O presente estudo chega à conclusão de que Jl 4,15-17 tem como pano de fundo teológico a tradição de Sião, porém com um enfoque teocêntrico. A sublimidade de Sião em Jl 4,15-17 está vinculada essencialmente com o tema do yôm YHWH e se desenvolve em paralelo a este. Tal relação implica uma unidade integral dos temas no livro. O yôm YHWH, presente em todos os capítulos do livro de Joel, se apresenta integralmente com sentido positivo e salvífico para Judá-Jerusalém. A sublimidade de Sião em Jl 4,15-17 corrobora com este yôm, sendo um oráculo de salvação para o povo eleito. O texto revela ainda pontos de contato terminológicos e temáticos com o livro de Joel e com alguns livros do corpus dos Doze Profetas. O conceito teológico da tradição de Sião, por meio da predileção pelo povo eleito na Cidade Santa de Jerusalém, segundo a ótica do livro de Joel, marca um aspecto relevante da fé bíblica veterotestamentária. / [en] The theme of the sublimity of Zion in Jl 4,15-17 shows an image of YHWH who takes care of loving way for his people. In the face of natural disasters and war, the experience of the relationship between the people of Judah and Jerusalem, YHWH does awakening consciousness that the faith must be greater than the fear of an uncertain future. This study concludes that Jl 4,15-17 has as background the theological tradition of Zion, but with a theocentric focus. The sublimity of Zion in Jl 4,15-17 is linked with the main theme of yôm YHWH and develops in parallel to this. This relationship implies an integral unit of the themes in the book. The yôm YHWH, present in all chapters of the book of Joel, presents itself the positive direction and salvation to Judah-Jerusalem. The sublimity of Zion in Joel 4,15-17 corroborates with this yôm, being an oracle of salvation for the chosen people. The text also reveals points of contact terminological and thematic with book of Joel and some books of the corpus of the Twelve Prophets. The theological concept of tradition of Sion, by preference for the chosen people in the Holy City of Jerusalem, from the viewpoint of the book of Joel, marks an important aspect of biblical faith vetero-testamentary.

[pt] A pluralidade do mundo em que vivemos nos obriga a tomarmos uma postura frente às mais variadas culturas. Particularmente quando hoje o tema da paz mundial é tão discutido e onde em nome das diferenças esta mesma paz é ameaçada, uma visão de acolhimento do diferente - seja no campo político, ecomônico e religioso - se faz necessária. Diante desse quadro, o presente trabalho pretende oferecer alguma contribuição no intuito de refletirmos acerca da abertura para a pluralidade à luz da Palavra de Deus revelada. Abordaremos a problemática do estrangeiro no oráculo de Is 56,1-8. Numa época em que havia uma forte tendência a um fechamento étnico, o profeta nos apresenta uma nova compreensão da realidade, convidando o povo a uma acolhida a ser encarada como vontade do próprio Deus. Ele mostra que mais importantes que os laços de sangue, os que deveriam ser considerados são os de fé, pois são estes que de fato constituem o autêntico membro do povo escolhido. Para chegar a este escopo, o presente trabalho estrutura- se em três etapas. Num primeiro momento procuraremos apresentar o status quaestionis do III Is. Em seguida, delimitaremos a perícope de Is 56,1-8 analisando o texto em seus aspectos formais, redacionais e teológicos. Por fim, apresentaremos a situação histórica do pós-exílio imediato e como compreendemos a perícope - na problemática do estrangeiro - nesse contexto histórico. / [en] The differences that we face in the world today, make us think about the most diversified cultures and make us have an opinion about each of them. Specially when the topic is the world peace which is so discussed and where in the name of the differences the same peace is threatened, a different point of view when it comes to accepting those differences, whether it be politics, economics or religious, that point of view is made necessary. Dealing with those issues, this work intends to offer some contribution, with the intention of thinking and understanding those differences, in the light of God´s Word reveled. Considering the problems faced by the foreigner, found in the oracle of Is 56,1-8, in a time where there was a strong tendency of racial exclusion, the prophet show us a new way to understand the reality, inviting the people to accept the different because that would be the will of God. He shows that blood bounds are not so important; it´s more important to be faithful to God, those are the true ones, the members of the chosen people. In order to accomplish this goal, this work is formed of three steps. First of all, we´ll present the status quaestionis of Third Isaiah. Second of all, we´ll made the delimitation of the text of Is 56,1-8 analysing its form, redaction and theological field. Finally, we´ll present the historical situation of the near postexile and how to understand the text - the problem of the foreigner - in this historical context.

Anotation This diploma thesis "Reflection of the Canonical Approach of Brevard S. Childs" deals with the charakteristic focuses and postulates of the canonical approach of Brevard S. Childs with focusing on his two important publications: Introduction to the Old Testament as Scripture (1979) and Biblical Theology of the Old and New Testaments (1993). It shows a short intersection of his longterm academic exploratory work and with respect to the interpretative emphasis describes a brief overview of history of the canon exploration from the Reformation to the so called New Biblical Theology. The content centre of the diploma thesis is to introduce the main methological foundations of Childs'canonical approach with regard to its central postulates - for example: canonical intentionality, final form of the text, etc. and to those hermeneutical elements which are applicable in practical pastoral work of the church. At the end of the diploma thesis there is a short practical guide to the theological exegesis based on the main hermeneutical principles of the Childs'canonical approach.

The task of diploma thesis "Old Testament Interpretation and the Postmodern Conditions" is to critically reflect the course and current issues of Old Testament research. This reflection is based on the analysis of research situation and chosen approaches to the Old Testament. The thesis shows, that the Old Testament interpretation must be based on lively dialogue. It doesn't mean just the dialogue with the biblical texts or the state of current research, but also with the situation of the world often called as "postmodern". The important assumption of this diploma thesis is that the authentic interpretation includes also the constant and deep self-examination of interpreter and his place in the society. It doesn't mean, that the interpretation ought to be the self-presentation of interpreter. On the contrary, it should remain critical and solid, but also enacted in deep solidarity with the neighbour and shared world. The results of this diploma thesis show the importance of keeping the critical grounds of Old Testament research and interpretation. Only the intensive and unappealing criticism could be a basis for the future quality and solidness of the research and upholding its matter in wider research community and society. Another important aspect is the solidarity with the world. It means that...

The claim that a principle known as Irreducible Complexity (IC) is empirically discoverable is investigated successively from the perspective of engineering, then molecular biology and finally theology, with the aim of evaluating the utility of IC for an interdisciplinary dialogue between all three. In the process, IC is subjected to the principle objections presented against it in the literature, leading to the conclusion that IC is sufficiently resistant to scientific criticism to be accepted as a true property of certain living systems. The ubiquity of machine descriptors in the professional literature of molecular biology is scrutinised in the context of the role of metaphor in science, as well as in the context of entailment models. A Biblical Theological approach to the Bible is harnessed to establish a framework for estimating the extent to which the story of Christ warrants expectation of first order design formalisms in nature, and whether that story within itself provides any homomorphic exemplification of IC. Additionally, key theological criticisms of IC are evaluated as well as criticisms of the Neo Darwinian revisioning of the Biblical account. The overall conclusion is that a true interdisciplinary dialogue where IC is the nexus holds theoretical as well as experimental promise. / Thesis (M.A. (Dogmatics))--North-West University, Potchefstroom Campus, 2008.