This study is uses reader-response methodology in order to argue: 1) that it is possible through a right understanding and application of this methodology to use it to discover how ordinary readers interpret the Epistle to the Romans and to present a reading of the text by two groups of ordinary readers in Pietermaritzburg. 2) that it is possible to collect the data necessary for the presentation of the interpretation of Romans by ordinary readers using the techniques .that have been developed in ethnographic research. 3) that the interpretation of the letter by ordinary readers shows that they read the text of Romans with a mixture of acceptance and resistance to the rhetoric of the text. 4) that a discussion of the debate on the authorial i intention in Romans can be used to posit the reactions of the original readers/hearers of the letter and that this reaction can then be compared with that of the readers in Pietermaritzburg. To reach the conclusion that in the case of Romans, and by extension in any other text, it is the ordinary readers of the text who, by accepting or rejecting it, determine the success or failure of the author in communicating her intention through the text . / Thesis (M.A.)-University of Natal, Pietermaritzburg, 1996.

This thesis seeks to illustrate that the classic biblical work on the problem of the innocent sufferer, the Book of Job, is still relevant in twentieth century, Western culture. The exegetical complexity of the Book of Job is outlined in order to show that the work lends itself to diverse interpretations and uses by readers outside the academic community. This thesis then focuses on the writings of Gustavo Gutierrez, a Peruvian Catholic priest, who uses the Book of Job to empower the people's revolt against dictatorships; Elie Wiesel, a Hungarian Holocaust survivor, who identifies himself with Job and believes that Job must still be arguing with God; Archibald MacLeish, an American poet, professor, and statesman, who creates a modern Job who eventually realizes that humans have only the love of other humans as a raison d'être for life; Carl Gustav Jung, a Swiss psychiatrist, who believed that the Book of Job reflects an honest appraisal of the unconscious/God energy - a dualism which Christianity has suppressed much to its detriment. The four authors discussed are not 'critics'. Their use of the Book of Job is not exegetical in the standard sense of the text as object. To them it is a fundamental theme replete with a myriad of archetypal meanings. The conclusions reached are: The existential angst of the second half of the twentieth century is apparent in the work of these four writers. They chose the Book of Job because it provides a foundation for testimony about crucial world conditions. These four radically different individuals find a similar 'core meaning' in the Book of Job. Subjective interpretation of ancient texts can be useful in presenting controversial subjects to the general public.

A large part of this thesis consists of an examination of Judges ch. 5 in the light of the Versions, Rashi and Kimchi. In addition, the tribal situation, religious cohesiveness of Israel, as well as the historical context and date of the battle against Sisera, are examined. The Song of Deborah presents a unique situation in the period of the Judges in which an alliance of many tribes participated in a concerted action. These tribes are designated by the name 'Israel'. The God of Israel is known as Yahweh, Israel is the people of Yahweh, and the religious unity of Israel is based upon a common religious faith in Yahweh. The Song does not represent Israel as a system of twelve tribes or as having its cohesiveness in an amphictyony. This historical battle against Sisera depicted in the Song probably occurred at a time late in the period of the Judges, at the end of the 12th century B.C. or early in the 11th century B.C.

In the Letter to the Galatians the law has been superseded by Christ's cross and faith in Christ is contrasted to the law. The juxtaposition of the law and the cross occurs in 2.19, where Paul speaks of them in terms of dying and living. The purpose of the present study is to do four things. First, Paul's letters have been examined for their uses in context of 'cross, crucifixion' and 'law', so that the basis for theological reflection might be the texts themselves. We conclude that although Paul's references to 'law' oscillate in stridency and meaning, and his references to 'cross, crucifixion' are few, the law and cross represent the before and after of Paul's life. Second, our exegesis of Gal 2.19 leads to three observations. 'Dying to-living to' refers to death and life within specific relationships, that to law and that with God. 'Being crucified with' refers to Paul's own inclusion and participation in the death of Christ, so that when Christ died Paul also died. 'Through the law' indicates the death-bringing character of the law itself. Behind Paul's statements about dying and living are the death and resurrection of Christ, which serve as the frame of reference for Paul. Third, Gal 2.19 has been compared to the argument of Galatians 2-3,4.1-7, and Paul's summary statement in 6.14-15. Our test question is what Paul means by dying 'through law' and whether law should be understood as the cause of death. s Finally, it is the conclusion of this study that Paul views the law as death-bringer, causing the death of Christ and the death of Paul in relation to law. This heightens the singularly life-giving character of faith in Christ.

"From Shame to Honour: Mediterranean Women in Romans 16" breaks new ground in the field of social-scientific criticism. This work focuses on one specific area, the role of women in the New Testament, particularly the women of Romans 16. In order to understand the ancient Mediterranean world this thesis lays a foundation of current anthropological studies of that region. By focusing on women in these cultures and looking for cultural patterns, various societal values rise to the surface. Honour and Shame, Public and Private, Power, Relationships, Death and Religion all are shown to follow specific cultural norms in regards to women. However, one cannot simply take modern anthropological findings, apply them to the ancient world and expect there to be an automatic correlation. This thesis parallels but also critiques the model Bruce Malina outlines in his work. However, this work, unlike others before it, goes to the individual cultures - Greek, Jewish and Roman - that impact the milieu of the New Testament world and studies their patterns. From the research gathered a new model has been formed that is nuanced to reflect its focus on women in the ancient world. New questions are formulated and insights gained that help us to understand better New Testament women, specifically the women of Romans 16. This thesis does not stop at this model but goes on to look at Romans 16 from a historical-critical and biblical feminist critique. It asks traditional questions of the text but also seeks to hear Romans 16 with a sensitivity to the women in the text and to the story they tell. Romans 16 provides an excellent case study for the cultural context model because it does have so much to teach us about women in the first-century world and women in the very earliest Christian groups. The women of Romans 16 appear to be as equally active in ministry as their male counterparts. This list of greetings reveals women outside of their expected gender roles, women who lead churches, who are apostles, co-workers, labourers in the gospel, patrons and ministers.

This thesis is a literary-critical and theological analysis of the Apocryphon of John and the closely related material found in Irenaeus adversus haereses I 29 and 30. It attempts to determine (1) which of the four Coptic versions in two recensions is nearest to the original, and what the precise relationship of the Apocryphon is to Irenaeus' two chapters; (2) whether the Apocryphon represents a process of Christianization or de-Christianization, and (3) what the precise relationship of the Apocryphon is to Valentinianism. The first two chapters, on Gnostic theogony and cosmogony, argue that one can best explain the relation between the Apocryphon and Irenaeus I 29 by assuming that Irenaeus' account represents an earlier, less-developed form of the main traditions found in the Apocryphon which the latter modified to suit its own different theological tendency. The short recension, and particularly the version in Nag Hammadi Codex III, is closest to the original and to Irenaeus' account, the long representing a harmonising and spiritualising interpretation, but also containing more original traditions omitted by the short. Chapters three, four and five deal in more general terms with the relationship between the Apocryphon and Irenaeus I 30 and cover Gnostic anthropology, soteriology and eschatology. They attempt to show how the Apocryphon' understanding of the central paradox of Gnostic experience of being elect yet trapped in matter and governed by fate, has determined its selection and interpretation of anthropological, soteriological and eschatological motifs. Its reinterpretation of Genesis 1-7 forms the core of its anthropology and soteriology which agree that, although man possesses a divine spark, he requires redemption and a Revealer/Redeemer. This paradox is expressed in terms of primal, continuous and decisive revelation, represented by various divine figures. The varieties of eschatology in the Apocryphon, too, reflect not only varied traditions but also the paradox of Gnostic salvation, the "Now" and the "Not Yet". On the question of Christianization, the thesis argues that although the central exposition (unlike the frame story) is apparently uninfluenced by Christianity, much of its material is best understood in the context of early Christian speculation about Christ based on the Old Testament and contemporary Hellenistic Judaism. While evidence of progressive Christianization or de-Christianization is scanty and mixed, there is, thirdly, some indication, not only that the Apocryphon influenced Valentinianism, but that, in its present form, it shows signs of acquaintance with Valentinianism.

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David Elmer Cox's thesis is a form critical study of the salvation/deliverance/hope poetic, prophetic oracles of the Hebrew Scriptures. Beginning with the archaeological concepts of pottery dating and stratigraphic analysis, Cox presents a methodology he classifies "Gattungen dating". Just as pottery forms are able to be used for dating purposes because of the continuous and measurable changes which developed in pottery as the needs and living circumstances of people changed, Cox proposes that the Gattungen utilized by the prophets of Israel proclaiming poetic salvation/ deliverance/hope oracles might also be used as a dating device because of continuous and measurable changes in oral address. Just as with pottery forms, Cox subjects the poetic salvation/deliverance/hope oracles of the Hebrew Scriptures to typological classification and chronological ordering. Isolating the salvation/deliverance/hope oracles outside of Jeremiah into pre-exilic, exilic and post-exilic period categories, Cox presents an evolutionary pattern of development within the salvation/deliverance/hope poetic, prophetic announcements (chapter two). Then, examining two passages scholars consider authentic Jeremiah (3:12b-13; 4:1-2), he applies the Gattungen dating methodology to determine that Jeremiah's salvation/deliverance/hope speeches reflected the concerns and Gattungen of the pre-exilic prophets (chapter three). Cox then examines the central nucleus of poetic salvation/deliverance/hope material within Jeremiah, 30(37):5-31(38):22, a section much debated as to its dating and Sitz im Leben. He determines that the Gattungen utilized by the poetic consolation collection are from a time later than Jeremiah of Anathoth. Through Gattungen dating procedure and historical-critical methodology, Cox proposes that 30(37):5-31(38):22 was a separate poetic collection which attained a recognizable textual shape in the early post-exilic period (chapter four). Cox proposes that the poetic consolation collection is an example of deutero-prophetic activity (chapter five).

The primary Intention of this study is to investigate the problem of the relationship between Jesus and Paul. However, it was necessary to retrace our steps to the beginnings of the discussion and to set forth the problem in all its complexity and in all its ramification for the task of biblical study and interpretation. It is therefore hoped that this study will shed some light upon the present situation and task of biblical research. In the discussion of the problem of Jesus and Paul, two more or less independent lines of the nineteenth century historical research converged: the study of the life of Jesus and Pauline research. The lines of research initiated by Strauss and Baur were made possible by the development of methodology, and this methodology was in turn rooted in the new philosophies of history which emerged at the end of the eighteenth and the beginning of the nineteenth centuries. The history of the problem of Jesus and Paul is closely tied to the development of methodology and philosophy of history. The problem of Jesus and Paul is also a theological problem. Every answer to the problem of the historical relationship of Jesus and Paul has direct implications for the content and nature of the Christian faith. Here basic theological issues and historical problems are inextricably intertwined. What is Christianity? Is it religion of Jesus or the gospel of Paul? What is the proper object of faith? Is it the person of the historical Jesus or the Christ of Pauline theology? These issues involve particularly the whole problem of Christology, the relationship of faith and history, of theology and historical research. Wrede's work is here treated as the focal point of the development of the discussion of the problem of Jesus and Paul. The various attempts to deal with Wrede's solution to the problem continue until World War I, after which a decreasing interest in the problem becomes apparent. More recently there has been a favorable shift from Jesus to Paul and an endorsement of Paul through contemporary mysticism and existentialism. In the final part it is necessary to account for the dwindling interest and to discuss the present state of the problem of Jesus and Paul. A reopening of the problem might prove salutary and assist in the clarification of the problem of the relationship of revelation and history.