Volumes 1 and 2 have continuous paging (xiii, 1-423 ; 424-746) / Bibliography: leaves 738-746 / 3 v. : ill ; 30 cm. + 1 microfilm (positive ; 35 mm) / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, Dept. of English Language and Literature, 1993

Title supplied by cataloguer from accompanying Statement of submission. / Includes bibliographical references (p. 451-467) and index. / Has accompanying Statement of submission letter and application for candidature which includes a list of other publications by the author and details of works proposed for the submission. / 2 v. : / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Published texts submitted for doctorate are in French. / Thesis (D.Litt.)--University of Adelaide, School of Humanities, Discipline of European Studies and Linguistics, 2006

The discovery of the Dead Sea Scrolls has provided an opportunity to reexamine the formation of the Gospel of John. This study will utilize Dead Sea finds coupled with other Second Temple literature to examine how the Gospel of John portrays Jesus as being a king. The approach of this study to use a narrative approach that builds on the Gospel of John as a finished text. The contribution of a source critical approach is not disparaged but the narrative approach will allow the Johannine community to be seen in the context of the immediate post-Second Temple era. The limited literacy of the probable first audience of this text suggests that a narrative approach will best be able to understand the background to the formation of the Gospel of John. A central contention of this study is that the Gospel of John was composed after the Jewish Revolt and after the Synoptics. Thus it deserves the appellation of the Fourth Gospel and is called such in this study. The Fourth Gospel was composed at a time when Roman interest in anything connected to Judaism was sure to attract special interest. Thus the portrayal of Jesus as the Davidic Messiah needed to be handled carefully. The imagery of the new David found in 4Q504 compared with the imagery of Jesus being the Good Shepherd becomes an important part of the argument of this study on whether this Gospel portrays Jesus as being the Davidic Messiah. Jesus as the Good Shepherd showed Jews that Jesus is the Davidic Messiah without overtly offending Roman sensibilities. Furthermore evidence from Christian and Jewish sources indicates that an interest in a Third Temple was still stirring between the Jewish and Bar-Kochba Revolts. The Fourth Gospel shows Jesus as the Davidic Messiah who replaces the Temple because the Good Shepherd was the perfect sacrifice. / New Testament / D. Th. (New Testament)

Par une analyse comparative de la Bible, Ancien Testament, selon la méthode structurale de Cl. Lévi-Strauss, avec les textes d'Homère, d'Hérodote, de Platon, et d'autres auteurs grecs antiques, il est avancé que la Bible aurait été écrite à l'époque hellénistique, par des auteurs juifs acculturés, éduqués à la grecque. L'Israël biblique tel que raconté dans les livres de Genèse à II Rois serait alors une fiction littéraire inspirée de la Cité idéale des Lois de Platon, nantie de mythes grecs, tirés de l'Enquête d'Hérodote et des principaux cycles de la mythologie grecque (Argonautes, Thèbes, Héraclès, Troie), adaptés en hébreu à des personnages du Proche-Orient (dont certains sont historiques, comme les rois). Par une accumulation de parallèles très précis, aussi bien au niveau des récits que des lois, et le relevé de certains anachronismes, il peut être démontré que l'emprunt s'est fait dans le chef de la Bible envers la littérature grecque, lorsqu'on sait que l'époque hellénistique tardive constitue le terminus ad quem de la Bible, correspondant à l'apparition des premiers manuscrits. En pointant les sources grecques de la Bible, il est montré que les livres de Genèse à Rois auraient été écrits par le même auteur :"l'hypothèse documentaire", édifiée par des théologiens, considérant que la Bible est un assemblage de récits et lois disparates issus de différentes époques de l'histoire d'Israël, hypothèse déjà en désuétude depuis quelques décennies, se trouve contestée par des arguments en faveur d'une unité rédactionnelle, allant de paire avec une datation plus tardive que celles généralement avancées. <p><p>Through a comparative analysis of the Bible, Old Testament, according to the structuralist method of Cl. Lévi-Strauss, with the texts of Homer, Herodotus, Plato, and several other Greek ancient authors, it is stated that the Bible would have been written in the Hellenistic era, by acculturated Jewish authors, educated in a Greek fashion. The Biblical Israel as told in the books of Genesis to II Kings would then be a literary fiction inspired by the Ideal City of Plato's Laws, supported by Greek myths, inspired by Herodotus' Histories and the main Greek mythic cycles (Argonauts, Thebes, Heracles, Troy), adapted in Hebrew to characters of the Ancient Near East (some of them being historical, as the kings). By an acculumation of very accurate parallelisms, and by pointing some anachronisms, it can be shown that the borrowing was made in the head of the Bible to the Greek literature, knowing that late Hellenistic era constitutes the terminus ad quem for the Bible, corresponding to the appearance of the first manuscripts. By pointing the Greek sources of the Bible, it is shown that the books from Genesis to Kings would have been written by the same author.<p>The "documentary hypothesis", built by theologians, considering that the Bible is an assembling of various narratives and laws, coming from differents eras of Israel's history, a hypothesis alreday falling into disuse in the last decades, is challenged by arguments in favor of a redactionnal unity, going along with a later dating than those usually stated. / Doctorat en sciences sociales, Orientation anthropologie / info:eu-repo/semantics/nonPublished

No description available.

In the Central African Presbyterian Church (C.C.A.P.) women are marginalised in its synods. The Nkhoma Synod has taken the strictest measures in marginalising women in the sense that, unlike the other synods, at the time of writing this dissertation, they did not allow women to be deacons, elders or ministers. The dissertation is a quest to find out the root cause of this marginalisation. The main focus has been on finding out to what extent the Pauline writings influenced this marginalisation. Chapter 1 describes the extent of women marginalisation in the C.C.A.P. Synods in Malawi, focusing especially on the Nkhoma Synod. Chapter 2 deals with the unparalleled contribution of women to the success of the Nkhoma Synod’s work. The position of women in Malawi and within the Chewa society is discussed in chapter 3. Chapter 4 deals with various interpretations of 1 Corinthians 11:2–16; 14:34, 35. These are Pauline texts which seem to support the marginalisation of women. Chapter 5 presents the results of the research, while in chapter 6 suggestions are made with regard to the future improvement of the position of women. / New Testament / M.A. (Biblical Studies)

The Thesis analyses and evaluates how Gavin Douglas (Eneados, 1513) has refocused Virgil's Aeneid, principally by giving more emphasis to the serial particularity inherent in the story, loosening the narrative structure and involving the reader in its retelling. Chapter I pieces together (from the evidence not merely of what Douglas explicitly says, but of what his words imply) what for him a "text" in general is, and what accordingly it means for a translator or a reader to be engaged with it. This sets the scene for what follows. The next four Chapters look in turn at how he re-expresses important (metaphysical) characteristics of the story. In Chapter II his handling of time is discussed, and compared with Virgil's: the Chapter sets out in detail how Douglas consistently refocuses temporal predicates, foregrounding their disjunctiveness and making them differently felt. In Chapter III spatial position and distance are analysed, and Douglas' way of dealing with space is found to display parallels with his treatment of time: networks are loosened and nodal points are accentuated. In Chapter IV the way in which he presents individuals is compared with Virgil's, and a similar repatterning and shift reveals itself: Douglas provides his persons with firmer boundaries. Chapter V deals with fate, where Douglas encounters special difficulties but maintains his characteristic way of handling the story. The aim of these four Chapters is to characterise formally how Douglas concretises and vivifies the tale of Aeneas, engaging his readers throughout in the retelling. Finally, Chapter VI looks at certain general principles of translation theory (notably connected with the ideas of faithfulness and accuracy) and argues for a way in which Douglas' translation can be fairly experienced by the reader and fairly evaluated as a lively retelling which (albeit distinctive) is fundamentally faithful to Virgil.

作者何志華. / 書名原題 : 《淮南子》、《呂氏春秋》、《戰國策》三書高誘《注》斠證. / 論文(博士) -- 香港中文大學硏究院中國語言及文學學部, 1995. / 參考文献 : leaves 399-406. / zuo zhe He Zhihua. / Chapter 第一章 --- 高《注》釋例 --- p.1 / Chapter 1 --- 循文立訓例 --- p.1 / Chapter 1.1 --- 訓解單字例 --- p.1 / Chapter 1.2 --- 訓解兩字詞語例 --- p.5 / Chapter 1.3 --- 訓解多字例 --- p.7 / Chapter 2 --- 稱引師說例 --- p.8 / Chapter 2.1 --- 高誘稱引師說例 --- p.8 / Chapter 2.2 --- 高誘不采師說例 --- p.13 / Chapter 3 --- 互文例 --- p.15 / Chapter 4 --- 闕疑例 --- p.17 / Chapter 4.1 --- 音律 --- p.18 / Chapter 4.2 --- 地理 --- p.18 / Chapter 4.3 --- 時令 --- p.21 / Chapter 4.4 --- 夸誕之說 --- p.22 / Chapter 4.5 --- 鳥獸 --- p.23 / Chapter 4.6 --- 古人姓名事跡 --- p.24 / Chapter 4.7 --- 與書傳所記不合者 --- p.24 / Chapter 4.8 --- 文義未明者 --- p.25 / Chapter 5 --- 高誘聲訓例 --- p.26 / Chapter 5.1 --- 擬音例 --- p.27 / Chapter 5.1.1 --- 讀如 --- p.27 / Chapter 5.1.2 --- 讀若 --- p.28 / Chapter 5.1.3 --- 讀近 --- p.29 / Chapter 5.1.4 --- 讀似 --- p.30 / Chapter 5.1.5 --- 讀與「某」同 --- p.30 / Chapter 5.2 --- 改讀例 --- p.31 / Chapter 5.2.1 --- 據字書訓詁 --- p.33 / Chapter 5.2.1.1 --- 《爾雅》 --- p.33 / Chapter 5.2.2 --- 據傳注舊詁 --- p.34 / Chapter 5.2.2.1 --- 毛《傳》 --- p.34 / Chapter 5.2.2.2 --- 《毛詩》鄭《箋》 --- p.34 / Chapter 5.2.2.3 --- 《周禮》鄭《注》 --- p.35 / Chapter 5.2.3 --- 別書重文 --- p.35 / Chapter 5.3 --- 改字例 --- p.36 / Chapter 5.4 --- 附論：《淮南子》高《注》音讀斠證 --- p.40 / Chapter 6 --- 考文例 --- p.50 / Chapter 第二章 --- 《淮南子》、《呂氏春秋》、《戰國策》三書高《注》引斠證 --- p.57 / Chapter 1 --- 高誘據《文子》爲《注》證 --- p.57 / Chapter 1.1 --- 《文子》因襲《淮南》證 --- p.57 / Chapter 1.2 --- 古人據重文爲注證 --- p.61 / Chapter 1.3 --- 高《注》與《文子》重文相合例 --- p.64 / Chapter 1.4 --- 高《注》與《文子》重文不合例 --- p.71 / Chapter 1.5 --- 結語 --- p.74 / Chapter 1.6 --- 附論 --- p.76 / Chapter 1.6.1 --- 附論一：《淮南子》高誘《注》雖與《文子》相同而非出於 《文子》例 --- p.76 / Chapter 1.6.2 --- 附論二 --- p.81 / Chapter 2 --- 高誘引《老子》考 --- p.82 / Chapter 3 --- 高誘引《莊子》考 --- p.85 / Chapter 4 --- 高誘引《淮南子》考 --- p.89 / Chapter 5 --- 高誘引《呂氏春秋》考 --- p.107 / Chapter 6 --- 高誘引《戰國策》考 --- p.108 / Chapter 7 --- 高誘引《周易》考 --- p.110 / Chapter 8 --- 高誘引¯《‘ة書》考 --- p.113 / Chapter 9 --- 高誘引《逸周書》考 --- p.118 / Chapter 10 --- 高誘用《詩》考 --- p.118 / Chapter 11 --- 高誘引《周禮》考 --- p.151 / Chapter 12 --- 高誘引《禮記》考 --- p.166 / Chapter 13 --- 高誘引《春秋經》考 --- p.172 / Chapter 14 --- 高誘引《春秋左傳》考 --- p.173 / Chapter 15 --- 高誘引《國語》考 --- p.208 / Chapter 16 --- 高誘引《公羊傳》考 --- p.216 / Chapter 17 --- 高誘本《穀梁傳》爲《注》考 --- p.219 / Chapter 18 --- 高誘引《史記》考 --- p.220 / Chapter 19 --- 高誘引《漢書》考 --- p.221 / Chapter 20 --- 高誘引《山海經》考 --- p.224 / Chapter 21 --- 高誘引《論語》考 --- p.230 / Chapter 22 --- 高誘引《孟子》考 --- p.243 / Chapter 23 --- 高誘引《孝經》考 --- p.251 / Chapter 24 --- 高誘據《爾雅》爲訓詁證 --- p.253 / Chapter 25 --- 高誘據毛《傳》爲訓詁證 --- p.271 / Chapter 26 --- 高誘引兵書考 --- p.278 / Chapter 26.1 --- 《孫子》 --- p.278 / Chapter 26.2 --- 《司馬法》 --- p.279 / Chapter 26.3 --- 《尉繚子》 --- p.279 / Chapter 27 --- 高誘引《說苑》考 --- p.280 / Chapter 28 --- 高誘引《楚辭》考 --- p.281 / Chapter 29 --- 高誘引《世本》考 --- p.282 / Chapter 30 --- 高誘引緯書考 --- p.282 / Chapter 30.1 --- 《河圖括地象》 --- p.282 / Chapter 30.2 --- ¯《‘ة書五行傳》 --- p.283 / Chapter 30.3 --- 《洪範五行傳》 --- p.284 / Chapter 第三章 --- 《淮南子》、《呂氏春秋》、《戰國策》三書高《注》互異集證 --- p.287 / Chapter 第四章 --- 《淮南子》、《呂氏春秋》、《戰國策》三書高《注》斠證 --- p.307 / 徵引書目 --- p.399-406

Includes bibliographical references (leaves 254-281) / Using a text-immanent multi-dimensional methodology that combines impulses from both synchronic and diachronic reading of a text, this study focuses on understanding the spirituality embedded in ‘seeing him as he is’ in 1 John 3:2. Discourse analysis has provided the structure of the entire research by identifying the different semantic networks that enhance better understanding and dynamic interaction between text and reader.it has also helped in determining the argument and rhetoric of the Elder, assisting in constructing the bigger picture by means of semantic networks that create coherent mind maps and also relating what has been read with what is still to be read. The environs of the pericope under investigation have been used as a backdrop in order to arrive at an understanding of this envisaged eschatological phenomenon. These environs include the window provided by Judaism through the Old Testament, Hellenistic and Palestinian Judaism, extra-biblical literature, the Graeco-Roman world, mystery religions, philosophies, and the New Testament. These environs have pointed to the use of intermediaries in the visio-Dei. While ‘seeing him as he is’ in 1 John 3:2 involves both the Father and the Son, this eschatological expectation is weaved into a matrix of discourse that the Elder used to cushion the adherents in view of the pending apostasy. The adherents’ status as ‘children of God’ is the axis from which the Elder builds his entire discourse. They will experience love (1 Jn 4:16), his purity (1 Jn 3:3), his righteousness (1 Jn 2:1), his truth (1 Jn 5:20), and his glory (Jn 17:24). Although the adherents were already experiencing all these, it would be experienced completely after the Parousia, when they ‘see him as he is’. This study contributes towards a Johannine understanding of perceiving the divine, and reveals the climactic involvement of the Son in both the past and future perceptions including ‘seeing him as he is’ in 1 John 3:2. This study has identified the object of the Visio-Dei as Christ. It is He through whom believers will see the Father. / Christian Spirituality, Church History and Missiology / D. Phil. (Christian Spirituality)

University of Macau / Faculty of Education