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Bibliography: leaf 429-445. / The study of Christology in the N.T. documents can be approached from a number of different directions; dogmatic, historical-critical; in terms of biblical theology' or with a hermeneutical priority. To avoid a projection of a Christology into the N.T. it is important that Christology should be grounded on a thorough exegesis of the text. Two recent critical methods which have helped to foster such a basis are redaction-criticism and structural analysis. While both methods have certain weaknesses a combination of these with the more traditional methods can produce a comprehensive 'systems' approach to the text. Such an approach is most likely to attain to the ideals which the biblical interpreter seeks to reach. In our case a particular section of the N.T. has been chosen, namely the infancy narratives in Matthew and in Luke. The first requirement is an examination of the work that has already been done. This requirement is due to the absence of a comprehensive survey on the subject and the fact that different schools of thought have developed which often ignore each other. There is therefore a need for an exposure to the full spectrum of research. The origins of research into these narratives may be traced to the enlightenment and the period of rationalism. This led to a reaction from conservative theologians. A fierce debate was provoked by these two schools of thought which had the positive result of raising all the critical issues. The study of the infancy narratives has unfortunately been somewhat blurred by a preoccupation with the doctrine of the virgin birth. Another area of preoccupation has been the linguistic origins of the Lucan infancy narrative. In more recent times the theory of midrashic creation has become popular. Redaction-criticism has brought the first step towards an exegesis of the infancy narratives which allows them to speak for themselves.

Bibliography: leaves 187-208. / Feeling guilty is an experience we all know. It is a condition that ensures we remain cognisant of our obligations to our- selves and to others so that we live within the bounds of appropriate behaviour. When obligations are violated and deviance is evident, the resultant dissonance between expected and contrary behaviour generates feelings of inner environment discomfort and self-criticism recognised as guilt feelings. Whether such states of internal dissonance are psychodynamically induced, as Freud maintained, or are the result of not meeting ethical obligations, as decreed by particular religious systems, or are due to an inevitable faculty of being human, they have to be controlled if the mental health of the individual experiencing them is not to be detrimentally affected. What psychology and religion have to say about ensuring that this control is effective has unfortunately become dichotomous and disparate realms of discourse. A common discourse is necessary if the insights of each are to most effectively deal with mental health care. To this end, this thesis is presented as a means for assisting psychotherapists in a re-assessment of the interface between psychology and religion.

This dissertation initially grew out of a pre-occupation with the epistemological status of substantive religious beliefs. Its narrowly linguistic beginnings were soon broadened, however, for it became clear from the comparative study of religion that commitment to a tradition is an important part of discovering its veracity. In other words, it is through being linked in some way to the activities of a religious group that the truth of its doctrines is tested. This being so, the question of the epistemological status of substantive religious beliefs was seen to be linked to valuative considerations. The decision whether and in what way to be linked to the activities of a religious group in order to test its views is itself a valuative one. A pre-occupation with the epistemological status of religious beliefs gave way therefore to a more general pre-occupation with the relationship between value and "fact". At this point the investigation took what may be considered a peculiar turn for one concerned primarily with religion. It moved into the area of systems and information theory and into those areas of the human sciences in which an attempt is made to apply systems and information theoretic ideas, the reason being that the links between the way human beings value and the way they see the world seem to be most clearly conceived in these areas. Particularly significant is the extent to which it is becoming clear that human beings structure their "fact-gathering" in accordance with the informational requirements of goals. This does not mean that facts, in some sense or other, are value-laden, but only that the selection of facts will show valuative influences. While investigations influenced by systems and information concerns are clear on t~ relationship of information gathering to goal-directed activity, they are not however clear on the processes which may underlie the development of those goals. Since the predominant concern has been with the relationship between value and fact it became necessary to go beyond existing kinds of analysis to the development of a view of the way in which values underlie the acquisition of goals. This had the consequence ii of opening a way for the ideas generated in systems and information research to be app~ied to the interpretation of religion. Thus, the end product of a pre-occupation first with the epistemological status of substantive religious beliefs and second with the relationship between value and fact, was the development of a theory of religion i.e., of an account of the features in human nature which give rise to religion, and which make human beings religious at both individual and social levels. It is a highly speculative and theoretical account and, though some leads in this regard have been given in the texts and in footnotes, its application to religious studies in the field remains to be worked out. The body of the dissertation is divided into three sections. In the first the discipline of religious studies is introduced, and I argue for the importance of the development of an understanding of religion which traces it to at least a factor in human nature. Since this is an empirical problem, I set the study of human nature within what I consider to be its general scientific context. The systems approach to the study of human nature is then introduced, having been chosen for the clarity with which it links information gathering to goal-directed activity. This brings to a close the first section. The significance of the systems approach for understanding religion may not at this point be very clear. The purpose of the first section, however, is only to introduce that general approach to the . investigation and interpretation of religion which will follow. In the second section the theoretical underpinnings for the theory of religion are developed. A system of concepts in terms of which all human activity is shown to be value-based is defined and explained. It builds on the systems and information theoretic approach to the study of man but presses this approach further by the development of a scheme which links the acquisition of goals to underlying values. This opens the way to the application of these ideas to the interpretation of religion, a task carried out in the third section. In the third section a notion of what it is for an individual to be religious is developed in terms of the foundations laid in the first, and second sections. Religious activity is seen to arise out' of the operation in the individual of the valuing process at its most comprehensive. This understanding is then used to explore what the emergence of religion at a social level must involve. Since communication is so central to the operation of religion at a social level the dissertation comes full circle and links back to the preoccupation which was its initial stimulus i.e., that of the status of ~ substantive religious beliefs. This, however, is only one of the issues which it resolves. The value of the overall approach emerges by the clarity with which it links religious activity to other areas of human endeavour, religious experience to other areas of human experience, and religious discourse to other areas of human discourse. Throughout the dissertation use has been made of areas of thought in which many problems are still far from resolved. These areas, ·incomplete as they may be, have been pressed into service as providing the theoretical underpinnings of my view of religion. Clearly, there are critical intellectual dangers here for it might be argued that an attempt has been made to develop an understanding of religion on the basis of foundations which are still too insecure to support such an attempt. I have tried throughout, however, to leave the unresolved theoretical problems as open as they need to be for my final position to stand irrespective of _how they may be 'resolved. The predominant consideration in the adoption of an approach was the promise it held out for understanding religion. If it has been justified its justifiability will be shown therefore in its fruitfulness in the interpretation of religion, in its power to make interpretable that which has been but vaguely interpreted in the past.

Scholars working on Germanic pre-christian religion have generally considered Wodan to have been a deity of considerable importance to most if not all Germanic tribes. This understanding is, however, based on a failure to approach the available evidence for Wodan within appropriate contemporary contexts. This thesis recontextualises the evidence, therefore, building a model of the general nature of Germanic heathenisms in the Migration Age, within which the cult of Wodan can be located. Set against this model, and with due consideration given to its social, political and religious contexts, the earliest evidence for Wodan can be seen as the beginning of a christian reimagination of this deity. A plausible model of Wodan's cult is established, which sees this cult as being geographically limited, and originating probably within the first half millenium of the Common Era; the cult of Odinn would appear, moreover, to be substantially separate in development from that of Wodan. Furthermore, a complex set of eighth-century scholarly re-uses of Wodan are shown to have shaped subsequent understandings of the deity, both in the medieval period and up to the present day. Having considered how the traditions of eighth-century scholarship have misled modern scholarship, the thesis then examines the further development of these traditions in Anglo-Saxon England. In this context, Wodan assumes still more various guises, and is conflated with Odinn, thus helping to cement modern scholarship's belief in the original unity of these two figures. This process is strengthened, moreover, by the strong influence which Anglo-Saxon England exerted on Scandinavia both around the time of the conversion of Scandinavia and at the period when much of the extant Scandinavian mythography was written down. This Scandinavian mythography is examined briefly in the final chapter, which points out some important areas of misreading of pre-christian mythology in thirteenthcentury Scandinavian mythography, as well as arguing for substantial extra-Scandinavian influences on such mythography. This leads, finally, to a consideration of how Odinn appears in what little certainly pre-christian evidence exists for him.

Bibliography: pages 300-314. / The series of questions which is often grouped under the heading "the Johannine Problem" is perhaps the most intractable of all those which confront New Testament scholars. Many of these questions cannot be avoided, no matter which of the five traditional "Johannine" books is studied. On one side there is the complex of queries surrounding the Fourth Gospel: its authorship, historicity, milieu, nature and date. In another direction is to be found the formidable set of challenges associated with the Johannine Apocalypse. No less difficult are the questions posed by the Epistles of John. First there is the question of authorship. Did one writer pen all three works? What is the relationship of the writer/s of the Epistles to the author/s of the Fourth Gospel and the Apocalypse of John? There is also the problem of timing - even leaving aside the Gospel and Apocalypse, is it possible to come to any conclusion concerning the priority of one or other of the three Epistles? Were they written at the same time? What is the answer to the peculiar absence of contemporary names in l and 2 John? What, in fact, is the nature and intention of each book? What is one to make of the current church situation, of the elusive personalities and their movements? The hypothesis advanced here suggests that the three Johannine Epistles came from the same hand, the author of these also being the author of the Fourth Gospel.

Reinhold Niebuhr is widely acknowledged, by religious and secular opinion alike, as the most influential Christian social ethicist of the twentieth century. For over fifty years he grappled with the issues which confronted his native America at a time when that nation was undergoing the most dramatic period of change in its history. During this time there was considerable debate about method in Christian ethics, but with little or no success. By contrast Niebuhr hardly seems to have a method, but perhaps behind his considerable success lies hidden a method which must be made explicit for the contemporary debate in Christian ethics. Since we have summarized our argument at the beginning of each chapter, it is necessary here only to indicate the main outline of this thesis. The contemporary debate in Christian ethics forms the subject of our first chapter, and states the problem with which this work is concerned. We then examine the formative context of Reinhold Niebuhr's life and work, before giving an exposition and critique of his Christian realism. The last two chapters seek to elucidate the theological method of Reinhold Niebuhr, and to offer an evaluation and critique.

Bibliography: pages 330-359. / The essence of this thesis is a critique of the structure and form of the military chaplaincy in South Africa in terms of theological presuppositions that can generally be associated with Karl Barth's understanding of ministry. It focuses on the military chaplaincy of the English-speaking churches of South Africa: the period selected is the past ten years. After surveying the rather scarce literature on the military chaplaincy in South Africa and several Western countries, the author briefly outlines those aspects of the theology of ministry of Karl Barth pertinent to this thesis. In addition, the author explains his own position on war and conscientious objection, which is generally speaking in keeping with what may be referred to as the Barthian perspective on ministry. The author then examines the South African Chaplains' Service. He finds several aspects incompatible with the theology of ministry outlined in Chapter 2: rank, uniform, military appointment of senior staff, command influence of the military over chaplains, the hierarchical structure of the Chaplains' Service, in-house training of chaplains, security clearance and secrecy. He argues that the real test of the freedom of the military chaplaincy is whether chaplains are free to convey the church's message of peace. The author concludes that the English-speaking churches cannot yet be assured of the freedom of their chaplains, and shows that the "complete freedom" to which most of the Permanent Force chaplains lay claim is illusory.

Bibliography: leaves 197-202. / This dissertation studies the New Testament perspective of the Christian's attitude and duty towards the State. In it the first chapter is devoted to an investigation of the political attitude of Jesus of Nazareth as can be recovered from his reported actions and pronouncements concerning the Roman government of his day and his instructions to his followers about violence and their duties towards the State. Special attention is paid to the reasons for his crucifixion. In the second chapter an exegetical study is made of the apostle Paul's teachings about the State in Romans 13:1-7; and the third chapter is an exegetical discussion of Revelation 13 in which John assumes a very negative attitude towards the State. In the final short chapter the author draws the conclusion that as early as the first Christian century the attitude of the Church towards the State was to a large extent determined by the State's treatment of the Church. Although a definite difference is evident between the attitudes of Paul and John towards the State, they agree with Jesus that the State has a definite place in the divine order of the universe. This fact requires of the Christian and other citizens to give loyally to the State what it needs for its existence, to submit to its authority and obey just laws, to pray for those in authority, reject violence, resist any religio-ideological claims or injustices of the State, and participate in the prophetic role of the Church in relation to the State.

It is not only the "contents" of the Fourth Gospel that have taxed the skills of exegetes and biblical scholars down through the centuries, simple though the language and style appear to be at first reading; practically everything else that has been said about or claimed for this gospel has been challenged or at least questioned at some time or other. This means that in most areas of Johannine studies there appears to be very little agreement or unanimity on what can definitively be accepted as being the true position. In the absence of such knowledge about what many would consider to be basic questions surrounding the gospel, the scholar can choose one of two possible courses of action. Firstly, he may decide that unless basic questions about the Gospel have been satisfactorily answered and placed beyond reasonable doubt, then there is no advantage to be gained from proceeding further as one's foundations and initial hypotheses would be suspect from the start. This in turn would place a question mark over the value of subsequent findings. On the other hand, the scholar may choose to make certain well-founded assumptions on the basis of all available information. Such "assumptions" will be necessary at times not only about matters that can be classified as peripheral questions, but also about aspects of the gospel that can be considered to be basic to and at the root of our whole understanding of the gospel. Fortunately most scholars opt for the latter course of action, for it must be accepted that such assumptions are necessary if any progress is to be made in the field of Johannine studies. It is always recognized, of course, that these assumptions may, at a later date, have to be reassessed and even reformulated in the light of any new information that is discovered. When studying a question such as that of the destination and purpose of the Fourth Gospel what has been said above is particularly apposite. It is first of all necessary to clear the ground, so to speak, by stating the position that will be adopted in this thesis on what many scholars would consider to be fundamental questions in the field of Johannine studies. The "assumptions" to be made will, in so far as this is necessary, provide the framework within which the problem under review will be investigated. These "assumptions" will be grouped together under general headings.