Thesis (M.A.)--Boston University / The endeavor to make the significance of Amos and Hosea real and vital, both to teachers of young adults and to young adults themselves, has made the preparation of this thesis a challenging work. The primary purpose has been to provide helpful and reliable information and to suggest conclusions concerning these great pioneering minds of the eighth century B. C., together with presentations of some practical procedures and techniques which might he used in teaching the materials to which reference has been made and which have been included in the main body of the thesis. It has been assumed that too often Biblical materials have seemed unapproachable to modern young adult groups. Like- wise, their teachers are frequently unaware of the great opportunities and challenging possibilities for exploring important truths and teaching the most powerful and pertinent lessons to be found anywhere that are available to them in the pages of the Bible supplemented by the findings of the best scholar- ship of the ages. Therefore, it has been one of the chief aims of this dissertation to call attention to these prevalent attitudes and misconceptions and to seek to arouse enthusiasm for new exploration and discovery in this realm so many times neglected and by-passed. It naturally follows that an additional goal sought by this discourse has been to bring inspiration and revelation through the specific studies of Amos and Hosea which would create a desire for further and continued quest for the riches contained in the Old and New Testaments which would be used as foundation and background for the work of young adults in our churches. [TRUNCATED]

Thesis (M.A.)--Boston University

Bibliography: l. 120-122. Students' Bibliography: l. 112-119. Thesis (M.A.)--Boston University

Thesis (Ed.M.)--Boston University

Thesis (Ed.M.)--Boston University

This item was digitized by the Internet Archive. Thesis (M.A.)--Boston University / https://archive.org/details/contributionstor00mack

This item was digitized by the Internet Archive. Thesis (M.A.)--Boston University / https://archive.org/details/someimplications00newh

Thesis (M.A.)--Boston University / Sacrifice, one of the inevitable motifs in Judaeo-Christian religion, is a category used by Christians in New Testament times to interpret the death of Jesus. Linguistic, historical, and exegetical evidences brought to bear upon four aspects of Paul's use of sacrificial language in his interpretation of the death of Jesus lead to three defensible conclusions. The four aspects of the problem are: (l) The Meaning of Hilasterion in Romans 3:25; (2) (He) Orge ((Tou) Theou) in Paul; ( 3) The Language of "Blood 11 in Paul; and (4) Paul's Use of Thusia. Efforts to dissociate hilasterion in Romans 3:25 from the language of sacrifice have failed. Deissmann's attempt to strip hilasterion of its sacrificial meaning in this passage is based u pon impressive evidence, but it is evidence that largely overlooks the profound influence of the Old Testament upon Paul 1s thought and language. Dodd's thorough investigation of hilaskesthai and its derivatives in the LXX shows the inescapably sacrificial meaning of the hilaskesthai family. The meaning is sacrificial not in the sense of propitiation (placating of God 1s anger) but in the sense of expiation (cleansing of sins). To literalize hilasterion in Romans 3:25 and translate it "mercy seat" is unnecessarily to attribute to Paul a crudely mixed metaphor. The sign ificance of the term is likely very general in Paul's usage and describes God's work of dealing with sin, which he accomplished in Christ. There are fifteen passages in which Paul uses the phrase (he) orge ((tou) Theou). Interpreters have been prone to extremes in their descriptions of the meaning of this phrase. "The wrath of God" has been interpreted as a completely eschatological concept. Some have attempted to make it entirely impersonal and have explained it in terms of an automatically operating law of cause and effect in a moral universe. Others have made it a crude anthropopathism involving fitful rages of anger. None of these interpretations comports with the passages in which Paul uses the phrase. Paul's conception of divine wrath is best described in terms of divine love. The wrath of God is that activity of the divine love, for which there is no exact counterpart in human personality, which stands in radical and dynamic opposition to sin. There are eight passages in wh ich Paul speaks of the blood of Christ. Attempts have been made to dissocia te Paul's references to the blood of Christ from the language of sacrifice. One patently undemonstrable claim has it that these passages have nothing to do with the functions of blood in the Levitical system, but simply show the indelible impression made upon Paul as he observed the crucifixion of Jesus. Those who interpret Paul primarily in the language of mysticism find their category in his use of the language of blood. An attempt has also been made to interpret Paul's use of blood as an attenuated metaphor describingfue violence of the death of Jesus. None of these approaches takes adequate account of the evidence. When Paul speaks of the blood of Christ, he means that the death of Christ involved the liberation of His life in such a way as was not available before His death, thus making possible a relationship with Him that was not possible before His death. Paul uses thusia to describe the death of Christ only in Ephesians 5:2. To say, as some scholars do, that thusia is here only metaphorical without defining "metaphorical" is scarcely adequate. Paul may well be saying that Christ's death is part of the divine provision for the re-establishment of divine-human fellowship with no compromise of moral principle, but it is impossible to dogmatize about the details of his intention here. In the light of what we have discovered about Paul's use of sacrificial ideas in other connections, we would seem to be safe in assigning to thusia a general meaning in Ephesians 5:2 rather than attempting to establish any marked inner unity between Old Testament sacrifice and the sacrifice of Christ. The evidence that we have marshalled seems sufficient to warrant the follovdng conclusions: (1) Paul uses sacrificial language sparingly and creatively in his interpretation of the death of Jesus. (2) Paul does not consider the language of the Jewish cult us as in any sense indispensable in his presentation of the Christian Gospel. (3) Paul never represents God as requiring placation or appeasement.

Thesis (Ph.D.)--Boston University. / The present inquiry was initiated to examine the relationships of the pastor with preschool children, and to show their significance for the religious development of children in order to arrive at specific conclusions concerning the role of the pastor in serving them. The inquiry concerns itself with four aspects: 1) a developmental trend in the attitudes of the historic church to young children, 2) theoretical considerations concerning the religious significance of interpersonal experiences of children, 3) an exploratory survey of pastoral work among contemporary parishes, and 4) religious implications and applications of the theoretical considerations for the work of the pastor with preschool children. It is the hypothesis of this investigation that the pastor has a distinct contribution to make to the growth and development of the young child. It was the expectation of the writer before the investigation was undertaken that pastors are not sufficiently aware of the processes of religious growth in young children to implement parish programs for the religious nurture of young children. Until the needs of the young child are well-understood, any attempts ar a pastoral ministry to this age group, five years and under, may go far astray because of poorly defined objectives. [Truncated]

Typewritten sheets in cover. Thesis (M.A.)--Boston University This item was digitized by the Internet Archive. Bibliography: p. 110-112.