論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 245-265). / 中英文摘要. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 245-265). / Zhong Ying wen zhai yao.

此論文旨在探究對稱技巧在十二音創作概念與實踐之間的關係。前者抽象、後者具體。我先在第一章指出十二音系統内的對稱潛質，再在其後兩章分析對稱技巧在荀白克的《摩西與亞倫》及魏本的交響曲作品21第二樂章内的展現。荀白克“音樂意念及“發展變奏這兩個概念，在《摩西與亞倫》扮演着重要的角式，大大影響了作品内對稱的處理；而魏本對音樂的“一體性“及“可瞭解性“的堅持，亦決定了交響曲第二樂章中對稱的演譯。最後一章總括十二音作曲概念及實踐的關係，並展望日後的研究方向。 / Through an analytical study of Schoenberg’s Moses und Aron and Webern’s Symphony Op.21, second movement, my thesis aims at exploring a central issue in interpreting symmetry in twelve-tone music: the relationship between abstract conception and concrete realization. / In Chapter one, I endeavour to contextualize the uses of symmetry in twelve-tone music within contemporary theoretical perspectives. After defining my methodology, subsequent chapters are analytical examinations of two pieces. Chapter two explores how Schoenberg’s uses of symmetry in the opening of Moses und Aron might be closely associated with his conception of “idea and “developing variation. Chapter three considers the ways in which the symmetrical manifestations in Webern’s variation movement demonstrate his concern for “unity and “comprehensibility. After studying the two composers’ different symmetrical treatments Chapter 4 revisits the relationship between abstract conception and concrete realization in twelve-tone composition, and suggests implications for further research. / Detailed summary in vernacular field only. / Liu, Man Yee. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts also in Chinese. / Abstract --- p.i / Abstract (Chinese) --- p.ii / Acknowledgements --- p.iii / List of Figures --- p.vi / List of Music Examples --- p.viii / Chapter Chapter 1 --- Abstract Conception versus Concrete Realization in Twelve-Tone Music --- p.1 / The Twelve-Tone System and its Symmetrical Potentials --- p.5 / Methodology, Selection of Pieces and Overview of Chapters --- p.8 / Chapter Chapter 2 --- Schoenberg’s "Idea" and Twelve-Tone Symmetry --- p.11 / Compositional Concerns / Row Design, Motive, Developing Variation and "Idea" --- p.14 / Moses und Aron: The Idea of God and the Twelve-Tone System --- p.20 / Pre-Compositional Plan / Schoenberg’s Divine Order --- p.28 / Compositional Practice / Realization of Unimaginable God --- p.33 / Realizations of Basic Set (P₉) and its Inversion (I₀) --- p.38 / Implications: Manifestation of Divine Order --- p.44 / First "Image": Musical Representation of the Row by Aron --- p.47 / Second "Image": Musical Representation of God by Aron in the Golden Calf scene --- p.53 / Schoenberg’s Allegory: Irreconcilability in Realizing "Idea" --- p.58 / Chapter Chapter 3 --- Webern’s Variationen and Twelve-Tone Symmetry --- p.64 / Compositional Concerns / Webern and Symmetry --- p.69 / Analytical Perspectives on Symphony Op.21, Second movement --- p.70 / Pre-Compositional Plan / Webern’s Statement on Symphony Op.21, Second movement --- p.73 / Compositional Practice / Thema --- p.77 / Variation I --- p.81 / Variation II --- p.85 / Variation III --- p.92 / Variation IV --- p.96 / Variation V --- p.101 / Variation VI --- p.105 / Variation VII --- p.107 / Coda --- p.110 / Summary --- p.112 / Chapter Chapter 4 --- Epilogue --- p.115 / Pre-Compositional Row Designs --- p.116 / Presentations of Rows in Their Music --- p.116 / Implications for Further Research --- p.119 / Select Bibliography --- p.121

Chan Chi Ho. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2004. / Includes bibliographical references (leaves 165-184). / Abstracts in English and Chinese. / Notes to the Readers --- p.ii / Abstract --- p.iii / Chinese Abstract --- p.iv / Introduction --- p.1 / Chapter Chapter One --- Imperial Cults as a Context of the Lukan Writings: Historical Preliminaries --- p.11 / Chapter 1.1 --- Imperial Cults or Emperor Cults as a Religion in the Roman Empire --- p.13 / Chapter 1.2 --- "The Lukan Perspective: Between the Author, the Literary Text, the Reader, and Their Historical Context" --- p.23 / Chapter 1.2.1 --- Authorship and Intended Readership of the Lukan Writings --- p.24 / Chapter 1.2.2 --- Time of Composition --- p.30 / Chapter 1.2.3 --- Further Notes on Luke-Acts' Historical Situation --- p.37 / Chapter 1.3 --- The Lukan Perspective on the Roman Empire Rethought --- p.42 / Chapter Chapter Two --- A Contra-cultural Reformed Judaism Surpassing the Imperial Cult? Assessing Allen Brent's Interpretation of the Lukan Writings --- p.49 / Chapter 2.1 --- Introduction --- p.49 / Chapter 2.2 --- "An Overview of Brent's Interpretation of Luke's ""Political Theology""" --- p.53 / Chapter 2.2.1 --- Contra-cultural Strategy and Social Reintegration into the Host Culture --- p.53 / Chapter 2.2.2 --- The Augustan Saeculum Aureum and Luke's Delayed Parousia --- p.54 / Chapter 2.2.3 --- Latent Conflicts Remain --- p.57 / Chapter 2.2.4 --- "A ""Political Theology"" Doomed to Fail: Domitian and the Fiscus Iudaicus" --- p.57 / Chapter 2.3 --- "An Evaluation of Brent's Interpretation of Luke's ""Political Theology""" --- p.58 / Chapter 2.3.1 --- Lukan vs. Imperial Eschatologies --- p.58 / Chapter 2.3.2 --- """Jewish"" or Pagan Backcloth?" --- p.58 / Chapter 2.3.3 --- Roman State Religion or Greek Imperial Cults? --- p.59 / Chapter 2.4 --- Conclusion --- p.61 / Chapter Chapter Three --- King Agrippa I Smitten by an Angel of the Lord: Acts 12:20-23 and the Lukan Attitude towards Emperor Worship --- p.63 / Chapter 3.1 --- Introduction --- p.63 / Chapter 3.2 --- Acts 12:20-23 and the Theme of Apotheosis: Reviewing Some Recent Interpretations of the Lukan Account of Agrippa I's Death --- p.67 / Chapter 3.2.1 --- "An Assessment of Martin Meiser's ""Historical Objections""" --- p.69 / Chapter 3.2.2 --- Typical Death of a Tyrant as Persecutor of the Church? --- p.75 / Chapter 3.2.3 --- "Some Alleged Allusions to ""Ruler Cult Rituals""" --- p.81 / Chapter 3.2.3.1 --- "The ""Royal Clothing""" --- p.83 / Chapter 3.2.3.2 --- "The ""Appointed Day"" and Imperial Festival" --- p.85 / Chapter 3.2.3.3 --- The Divine Voice: A Neronian Allusion? --- p.90 / Chapter 3.2.4 --- "A Critique of the Ruler Cult with Its Rituals of ""Divine Filiation"" and Its ""Wrong"" Expression of Power?" --- p.96 / Chapter 3.3 --- A False and Falsely Apotheosized Royal Benefactor: Acts 12:20-23 and Emperor Worship --- p.102 / Chapter 3.4 --- Conclusion --- p.106 / Chapter Chapter Four --- An Imperial Neokoros Mocked: Acts 19:23-41 as a Domitianic or Post-Domitianic Retelling of an Ephesian Riot --- p.108 / Chapter 4.1 --- Introduction --- p.108 / Chapter 4.2 --- Artemis Ephesia and the Imperial Context of the Riot: Reviewing Kreitzer's Study --- p.113 / Chapter 4.3 --- "Ephesus, a ""Double"" Neokoros City: Imperial Cult as Context of the Riot Episode" --- p.129 / Chapter 4.3.1 --- The Opening Appeal of the City Secretary --- p.129 / Chapter 4.3.2 --- """Neokoros"" as a Sacred Office" --- p.134 / Chapter 4.3.3 --- """Neokoros"" as a City Title" --- p.135 / Chapter 4.3.4 --- """Neokoros"" and the Flavian Provincial Cult of Asia" --- p.140 / Chapter 4.3.5 --- Ephesus as the Neokoros of Artemis and of the ΔioπεTηζ --- p.144 / Chapter 4.3.6 --- "Ephesian Silversmiths, the Motif of Moneymaking Religion, and the Imperial Cults" --- p.154 / Chapter 4.4 --- Conclusion --- p.158 / Conclusion --- p.160 / Works Cited --- p.165

The study aims, in the first part, at a coherent formulation of a theory of text production, one located against the backdrop of an Hegelian conception of reality which sees text and society as constituting a dynamic and mutually formative relationship. This theoretical appropriation is situated more broadly in the Tri-Polar exegetical framework as set out by my supervisor, Prof. Jonathan Draper, and in this regard also entails a dialogue with his approach. This then constitutes the first pole of the framework, distantiation. At the second pole, contextualisation, the methodological tool by which contemporary society is critiqued, Theodor Adorno and Max Horkheimer’s Dialectic of Enlightenment, is used to explicate the mythological degeneration of the modern scientific paradigm in its partnership with the culture industry, where the system’s totalising logic is seen as delimiting the realm of legitimate knowledge generation such that forms of knowledge that might be counterpoised in opposition to this paradigm are from the outset proscribed. The section of contextualisation therefore points to the need for alternative forms of knowledge generation, ones which are not complicit with the internal logic of the system and which thereby seek to avoid either co-option or obsoletisation. In the final stage of appropriation two case studies are offered to suggest how this has been, or could further be, achieved with reference, in the first instance, to the Genesis 3 narrative and the field of anthropological studies and, in the second, to John 20 and the sphere of contemporary ecclesial praxis. The case studies draw on the work of biblical scholars from the relevant fields and seek to represent this work in a kind of re-appropriation interpreting it in light of the theory set out at the stage of distantiation. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

This essay consists of six chapters with an introduction and conclusion. INTRODUCTION: The introduction sets out the scope of the essay and states the methodology that is followed. CHAPTER I: THE PEOPLE OF GOD. This and the next two chapters deal with the Pauline conception of the Church. This chapter deals in particular with Paul's understanding of the continuity of the Church with Israel. The Old 'Testament terms and types that Paul uses are examined and their new application to the Church noted. The Church is examined as the "people of God", the "ekklesia" the "saints", the "elect" and the "temple of the Holy Spirit". CHAPTER II: THE WHOLE CHRIST. This chapter deals with the understanding of the Church as being "in Christ", as being "with Christ" in his redemptive acts. Here the close union between Christ and the Christian is examined,especially as it is conveyed by the "local" understanding of "in Christ" and the Christians' participation "with Christ" in baptism. The term fellowship (Koinonia) is also examined. The chapter concludes that Paul regards Christians as being "solid" with Christ. CHAPTER III: THE BODY OF CHRIST. Here the corporate understanding of the Church as the Body of Christ is examined. After a brief survey of various theories of origin it is suggested that the formula and concept itself was an original Pauline formulation. The "body of Christ" is closely identified with the actual redemptive acts, but it is exceeding the figures usage to regard the Church under this figure as the Iiteral physical body of Christ. While the term is used metaphorically, it is yet more than a metaphor. It expresses the corporate nature of the Christian Church, in its union with Christ. CHAPTER IV: LUKE, JESUS AND THE COMMUNITY. This chapter looks at Luke's treatment of Jesus' purpose. It seeks to answer the question as to whether Jesus intended to found a community. The question of eschatology and its relationship to the Lukan concept of the Church is examined. It is shown that Luke did have an interest in eschatology and that this did not prevent him conceiving of Jesus' founding a community. CHAPTER V: THE RESTORATION OF THE PEOPLE OF GOD (ISRAEL). We see in this chapter that Luke has an unique ecclesiology. For he does conceive of a Church, but one that is essentially Jewish, in fact the restored Israel. Luke only envisages one Israel, from which unbelieving Jews are cut off. This Israel, as part of its restoration, comprehends within itself both the Samaritans (who are viewed by Luke more as Jews than non-Jews) and the Gentiles. CHAPTER VI: THE APOSTLES, THE HOLY SPIRIT AND THE COMMUNITY. The Apostles are regarded by Luke as the regents of the restored Israel, not really as the guarantors of a Jesus tradition or as the first ecclesiastical officials. As such they are instrumental in showing the Church's continuity with Israel and the events of Jesus' Resurrection and Ascension. They are vital for the Lukan conception of the restoration of Israel. When this is done by the inclusion of believing Jews, Samaritans and Gentiles, they disappear from Luke's account. The Holy Spirit is viewed as Jesus' gift to the Church, which guides it into an understanding of its universal nature. The Holy Spirit is seen as essential in Christian initiation. Participation in the Holy Spirit, together with the Church's common origin, give the Church its unity and life. CONCLUSION. The conclusion sums up the Lukan and the Pauline concepts of the Church, noting both their similarities and the points wherein they differ. Reasons are advanced for these differences.

Text in Afrikaans / In hierdie studie word veral gewerk met twee begrippe naamlik Teologie en Ideologie. Ideologie word gedefinieer as ’n potensieel gevaarlike stel samehangende idees van hoe ’n bepaalde samelewing onder alle omstandighede en tye gestruktureer behoort te word en wat nie teenstand duld nie. Teologie word gedefinieer as nadenke oor God, sy persoon, verhouding en optrede teenoor mense. Teologie is egter nie immuun teen ideologiese invloede nie. Hierdie punt word geïllustreer uit die geskiedenis van die Judeërs aan die einde van die monargale tydperk aan die hand van twee teksgedeeltes naamlik 2 Samuel 7:1-16 en Jeremia 7:1-15. Teenoor die vaste geloof in die Dawids- en Sionstradisies, wat in besonder verwoord word in 2 Samuel 7:1-16, wat die volk onder alle omstandighede en te alle tye teen vyande sal beskerm, word die stem van die Jeremia gehoor. Jeremia pleit vir ’n terugkeer na die basiese waarhede van die Jahwistiese geloof naamlik omgee, liefde en regverdigheid en geregtigheid teenoor alle mense. Die verwerping van Jeremia se boodskap en die vasklou aan die twee ideologies gekleurde tradisies, lei direk tot die Babiloniese ballingskap wat byna die einde van die Judeërs beteken het. Ook vir die Christelike kerk is die versmelting van ideologie en teologie altyd ’n wesentlike gevaar. This study focused on two important concepts namely Theology and Ideology. Ideology is defined as a potentially dangerous set of integrated ideas according to which a certain society is supposed to be structured at all times and situations and no opposition is tolerated. Theology is defined as thoughts about God, his person, relations and acts towards people. Theology can very easily and unknowingly display certain aspects of Ideology. This point is illustrated from the history of the Judean people at the end of the Monarchical period from two texts namely 2 Samuel 7:1-16 and Jeremiah 7:1-15. Against the firm belief in the David- and Ziontraditions, which is expressed in 2 Samuel 7:1-16, which protected the Judeans against any threat and any enemy, we hear the voice of the prophet Jeremiah. Particularly in Jeremiah 7:1-15 the prophet Jeremiah is pleading for a return to the basic principals of the Yahwistic religion namely, care, love and justice to all people. The rejection of the message of Jeremiah and the choice for the two ideologically coloured traditions has led to the Babylonian exile that almost caused the end of the Judeans. This blending of ideology and theology is also potentially a big threat to the Christian church. / This study focused on two important concepts namely Theology and Ideology. Ideology is defined as a potentially dangerous set of integrated ideas according to which a certain society is supposed to be structured at all times and situations and no opposition is tolerated. Theology is defined as thoughts about God, his person, relations and acts towards people. Theology can very easily and unknowingly display certain aspects of Ideology. This point is illustrated from the history of the Judean people at the end of the Monarchical period from two texts namely 2 Samuel 7:1-16 and Jeremiah 7:1-15. Against the firm belief in the David- and Ziontraditions, which is expressed in 2 Samuel 7:1-16, which protected the Judeans against any threat and any enemy, we hear the voice of the prophet Jeremiah. Particularly in Jeremiah 7:1-15 the prophet Jeremiah is pleading for a return to the basic principals of the Yahwistic religion namely, care, love and justice to all people. The rejection of the message of Jeremiah and the choice for the two ideologically coloured traditions has led to the Babylonian exile that almost caused the end of the Judeans. This blending of ideology and theology is also potentially a big threat to the Christian church. / Old Testament and Ancient Near Eastern Studies / D.Th. (Old Testament)

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D.Litt. et Phil. / The important problem encountered was to render a representative and reliable summary account of the vast subject of the meaning of life according to the entire Old and New Testaments in such a way that a proper synthesis thereof could be given within the sphere of one introductory chapter (Chapter 2). The major method implemented in the main part of the thesis was as follows. Firstly, all the passages/verses in which the Johannine terms for life and eternal life (Greek: rdytj and Mil ait'ovtog) occur in the Gospel of John and in 1 John, were exegeted within their respective immediate and broader contexts. Secondly, the most important nuances of the meaning and experience of eternal life according to the Johannine perspective, were defined, as they became apparent from such exegesis in each particular instance. This procedure was followed by a proper synthesis of the said definitions in order to gain a representative overall picture of the principal descriptions of the two relevant aspects. Eventually the practical applications and consequences for the praxis of the Christian church and the individual believer in our contemporary society flowing from the above-mentioned findings, were spelt out in a final chapter. The enriching results flowing from the implementation of the above-mentioned methods/procedure include the profound insights gained with regard to the depth and richness of the meaning of eternal life from the perspective of the two relevant aspects thereof, as well as the implications thereof for the proper, Scriptural ways in which the abundance of this life can be experienced by all Christians. Lastly, the challenging ways in which the contemporary church and the individual Christian can demonstrate this life in our modern society for the advancement of God's spiritual kingdom on earth, also became apparent. Amongst the most important characteristics of eternal life, as well as the appropriate consequences of its actualisation in and through God's children which came to the fore, are the following. Eternal life is a spiritual category/dimension of life. It is God's own, unique life. This life will be experienced fully when Christ returns.