This thesis shows that patristic interpretation of the Transfiguration had a sensitivity to visionary and ecstatic motifs within the synoptic Transfiguration narratives, and particularly Luke’s, which prompted a rich breadth of hermeneutic interaction with our texts. I offer the evidence of my survey of the reception history of the Transfiguration in the first 900 years of Christian history as a way of filling a number of gaps in knowledge in modern biblical scholarship concerning the Transfiguration narratives. This thesis begins, in Chapters 1, 2, and 3, with an appraisal of interpretation offered by modern biblical scholars, patrologists, and art historians. Critical comment often overlooks a series of ambiguities in the narratives, particularly the distinct characteristics of Luke’s version. These include the question of whether the disciples enter the overshadowing cloud, the presence of priestly or cultic imagery, visionary motifs frequently found in apocalyptic texts, such as the disciples’ drowsiness, and Peter’s confusion at not knowing what he said. Chapters 4-7 examine the earliest reception in 2 Peter, the Apocalypse of Peter, and the Acts of Peter, explore at some length Origen’s and Tertullian’s interpretation, and also look at Latin and Greek comment after Origen. I show many ancient writers to understand the disciples as experiencing ecstatic vision. Some also use cultic language appertaining to the Jerusalem Temple in their exegesis of the Transfiguration. They also employ the narrative to interpret other prophetic or visionary texts. Many of these distinguishing features of interpretation frequently stem from their attentiveness to the Lucan narrative. Chapter 8 examines the earliest artistic depictions of the Transfiguration from the sixth century onwards. This chapter indicates that many of the visionary and cultic themes we have outlined in previous chapters are frequently overlooked by art historians, and also that Luke’s narrative exercised a greater influence on representation of the Transfiguration than many people have imagined. This thesis concludes with a reconsideration of the visionary character of the Transfiguration narratives. Many of the ambiguities, overlooked details, and distinctive traits we pointed to in our opening chapters will be seen to have had much greater significance through many centuries of early hermeneutic tradition and artistic depiction than is the case in modern historical critical scholarship.

Certain educational institutions still claim to be Church schools and continue to employ chaplains in spite of post-Enlightenment cynicism and secularization. A number of chaplains face a struggle to balance obligations to both Church and school. Some face ambivalence about their continued appointment in their liberal educational institutions. In some cases it appears that they are merely appointed out of deference to tradition. In other schools, however, there is a strong declaration that the chaplain and all that the position entails in terms of chapel services and the teaching of the Christian religion, remains an integral part of the Church school. There is confusion regarding the role, expectations and prospects of chaplaincy. Certain chaplains are definitely marginalised from the mainstream of school life until traditional religious services require what is apparently a charade of Church faith at schools that are largely secularised. I argue that the marginalisation of the spiritual from the rest of the school programme is not in the best interests of continuing the excellence of the educational experience and the transformation of South African Independent Church schools. This would be better served by seeking an integrated worldview to sustain a way of life beyond school years. Chaplains may take on the role of encouraging education for the whole of life by facilitating critical thinking and broad conversations across the artificial barriers of school subject compartments. They may also lead a Church school community towards a fresh investigation of Christianity that will involve the chaplain’s liturgical, teaching, pastoral and social action roles, a marriage of theory and praxis to bring the balance of head, heart and hands.

Thesis (Ph. D.)--Southern Methodist University, 1982. / Includes bibliographical references (p. [409]-416).

Thesis (M.A.)--Catholic Theological Union at Chicago, 2000. / Vita. Includes bibliographical references (leaves [67]-68).

This thesis links theological developments in two eras and contexts of Christian history by exploring how the question of Christian identity is dealt with by a number of Christian writers who are chosen for their representative significance in the two contexts. By this approach, the two eras concerned, early Hellenistic Christianity and modern African Christianity, are treated as belonging together within the one entity of Christian history. In a brief Introduction I attempt to establish the case for the methodological principle stated, and also to indicate its importance for understanding modern African theology in particular. Chapter One examines the intellectual and ideological background against which early Hellenistic Christian self-definition was to develop. The attempt is made to show that it was in response to the intellectual and spiritual forces that operated in the Graeco-Roman world, particularly as these affected the "Pagan" perception of Christianity, that the emergent Christian thought developed. The rest of Part One (Chapters Two to Five) examines the viewpoints and achievements of Tatian, Tartullian, Justin and Clement of Alexandria. The emphasis throughout is on how the career and thought of each writer witnesses and responds to the existence of a Christian identity problem. It was in the process of the clarification of Christian identity that theological concerns were also shaped and defined. Part Two deals with the modern African Christian story. Chapter Six examines the legacy of the modern missionary enterprise from Europe and North America as the background to the issues that have gained prominence on the African theological agenda in the post-missionary Church. The rest of Part Two (Chapters Seven to Ten) examines the contributions of four writers - E. Bolaji Idowu, John Mbiti, Mulago gwa Cikala Musharhamina and Byang Kato - towards the definition of African responses to the encounter of the Christian Gospel with African tradition, and towards the development of an African theology. The Conclusion (Chapter Eleven) attempts to use the achievement of the patristic period studied in Part One to clarify some of the areas of theological concern which may yet need to receive attention from African theologians. The presence of an intellectual anti-Christian polemic in Africa, as in the earlier period, is noted as one indication of the need for African theologians to take even more seriously the question of Christian identity in the modern African context. It is as this is done, that the uniquely African contribution to Christian theology will be made.

Thesis (D. Min.)--Southwestern Baptist Theological Seminary, 2005. / Added title page in Korean: Chungang Kyŏngchʻal Hakkyo yebae esŏ yŏllin yebae sayŏkcha yuksŏng ŭl wihan pʻŭrogŭraem kaebal. 880-02 Includes bibliographical references (leaves 90-94).

Thesis (M.A.E.T.)--Western Seminary, San Jose, CA, 2005. / Abstract. Includes bibliographical references (leaves 106-112).

Thesis (D. Miss.)--Western Seminary, Portland, OR, 2007. / Abstract. Includes bibliographical references (leaves 197-201).

Thesis (M.A.)--Trinity Evangelical Divinity School, 2006. / Abstract. Includes bibliographical references (leaves 123-125).

Thesis (D. Min.)--Westminster Theological Seminary, 2006. / Abstract and vita. Includes bibliographical references (leaves 216-222).