Paul's predication of the term 'hilasterion' of Jesus combined with his mention of Jesus' own blood leads modern interpreters to speculate that 'hilasterion' was a term that could denote a sacrificial victim-hence: "whom God put forward as a 'sacrifice of atonement' by his blood" (Rom 3:25, NRSV). But this is unsupported by the Greek sources. This dissertation examines all the known occurrences of 'hilasterion' outside biblical and Byzantine Christian sources, of which there are about eight-half of them new to this study. All can be glossed by "(sc. 'anathema) propitiatory gift or offering'" (LSJ). Since 'hilasterion' never designates a sacrificial victim, the NRSV lacks support. Its meaning would rather be expressed by 'hon prosenengken' (not: proetheto) 'ho theos hilasterion thusian' (cf. P. Fay. 337). The tendency to parallel Rom 3:25 and 4 Mace 17:22 (codex S) is also misguided. Obviously the phrase 'to hilasterion tou thanatou autwn' (referring to the martyrs) cannot mean "the victim of their death." The background is rather to be sought in the normal Greek practice of offering durable propitiatory gifts (not victims) to the deity-hence: "their death as a 'propitiatory votive offering'." Paul's use of 'hilasterion' is rooted not in the Greek but in the biblical world. Here 'hilasterion' refers most famously to the "mercy seat," the golden plate with the cherubim above Israel's ark of the covenant. Philo saw the mercy seat as "a symbol of the gracious power of God" (Mos. 2.96; cf. Fug. 100). Paul applies this symbolism to Jesus because it makes him the centre not only of 'atonement' for sin (Leviticus 16) but of the 'revelation' of God (Exod 25:22; Lev 16:2; Num 7:89). The terms 'dikaiow' and 'apolutrwsis' in Rom 3:24 pick up the language of the exodus (esp. Exod 15: 13) and enable Paul to present Jesus as the centre of the ideal sanctuary (cf. Exod 15: 17).

My poetry portfolio is 75 pages long, and consists of single poems as well as two series. The first series includes the ‘Good Work’ poems, which explore different ideas of ‘good work’ based on characters’ occupations, preoccupations and mental perspectives. The second series is the ‘Makar’ poems, depicting an imagined world in which the poet is a guardian angel or guiding force. The style of my poetry varies from lyric to prose poetry, with a few language-focused abstract poems, and more formal styles, like a villanelle. Dreaming and waking are two themes that reflect aspects of reality and perception. Much of my portfolio is rooted in reflections of identity: Identity in terms of work, and the story we tell to the world about what we do; identity in terms of inter-personal relationships and how those connections form who we become; identity in terms of memory, and the story of who we have been; and identity in terms of the stories we tell ourselves about who we think we are. And if none of those stories align, what kind of fragmented self-identity does that reveal? The narrative poems often use different characters and personas in order to enact these lenses of identity. Even with only a few epistles in the collection, my poetry has been influenced by the epistolary ideas of separation and reunion (as critic Altman describes them: ‘bridge’ and ‘distance’). Similarly, the prose poems often riff on the unification and distancing of various themes, in a mediation of together- and apart-ness. I have used letters and diary-entries as addresses to the audience, and also as invitations for the reader to access the poem through different points of entry. My academic thesis focuses on the utilisation of epistles in contemporary American prose poetry. It is 26,000 words, and is divided into three sections: focused on Epistles: Poems by Mark Jarman; Letters to Kelly Clarkson by Julia Bloch, and The Desires of Letters by Linda Brown; and Dear Editor: Poems by Amy Newman. Why are we still writing poems as letters when we don’t habitually write letters for personal correspondence anymore? The poem-as-letter, or epistle, offers the ability to craft complex relationships within the reader/author, writer/recipient, and open/closed dynamics of intimacy in literature. The criticism is framed within the methodology of reader-response theory, and draws upon examples of epistles in history and literature to connect and establish themes.

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The subject of this study is the preacher and his preaching attitude according to the Pastoral Epistles. The following aspects are addressed: • Basistheoretical perspectives on preacher and preaching attitude • Meta-theoretical perspectives on preacher and preaching attitude. • Practice-theoretical perspectives on preacher and preaching atitude. It is attempted to achieve the intended goal by investigating Word preaching concepts from the Pastoral Letters to which six attitudes are attached. The attitudes are divided in three groups: • Attitudes concerning the earnestness and zeal of preaching. • Attitudes concerning the content of preaching. • Attitudes concerning the manner and method of preaching. The attitudes named above are: Preaching in a non-overwhelming attitude, preaching in a attitude of honesty and virtuousness, preaching in an attitude of patience, preaching in sound doctrine, preaching with full authority and preaching in the attitude of faith and truth. Four concepts that are connected directly to the preacher are indicated: preacher, apostle, teacher and evangelist. Four metaphors are indicated: manager, soldier, athlete and farmer which in tum emphasize three attitudes: irreproachability, self-denial as well as an attitude of willingness. Per definition preaching attitude deals with a given way of thinking, feeling and a way of behaviour and proceeding in the action of preaching. The attitude of the preacher is emphasized by certain indicated qualities affecting the preacher's person, character and performance. The correct preaching attitude is cultivated and developed in a continuous relationship with God. Spirituality as religious orientation of the preacher gives direction to the practice of attitude. Meta-theoreretical perspectives from the science of behaviourism are exploited. From the Social Psychology as well as Communication Science the forming of attitudes, the influence of attitudes upon behaviour, as well as the changing of attitudes are discussed. It is indicated that people influence each other. It is therefore essential that preachers ascertain their own preaching attitude by means of continuous self- examination. Practice-theoretical perspectives as the outcome of the hermeneutical interaction between the exploited basictheoretical and metatheoretical perspectives are presented. Along with this, concretizing perspectives are aimed at the preacher's attitude, the preparation of sermons (prayer, exegesis and hermeneusis ), the presentation of sermons, the discussion of the sermon as well as critisism on sermons and their presentation are indicated. The aim of the study is to identify preacher and preaching attitude in the light of the Pastoral Letters in order to establish perspectives aimed at the praxis. / Thesis (ThM)--PU for CHE, 1999

The subject of this study is the preacher and his preaching attitude according to the Pastoral Epistles. The following aspects are addressed: • Basistheoretical perspectives on preacher and preaching attitude • Meta-theoretical perspectives on preacher and preaching attitude. • Practice-theoretical perspectives on preacher and preaching atitude. It is attempted to achieve the intended goal by investigating Word preaching concepts from the Pastoral Letters to which six attitudes are attached. The attitudes are divided in three groups: • Attitudes concerning the earnestness and zeal of preaching. • Attitudes concerning the content of preaching. • Attitudes concerning the manner and method of preaching. The attitudes named above are: Preaching in a non-overwhelming attitude, preaching in a attitude of honesty and virtuousness, preaching in an attitude of patience, preaching in sound doctrine, preaching with full authority and preaching in the attitude of faith and truth. Four concepts that are connected directly to the preacher are indicated: preacher, apostle, teacher and evangelist. Four metaphors are indicated: manager, soldier, athlete and farmer which in tum emphasize three attitudes: irreproachability, self-denial as well as an attitude of willingness. Per definition preaching attitude deals with a given way of thinking, feeling and a way of behaviour and proceeding in the action of preaching. The attitude of the preacher is emphasized by certain indicated qualities affecting the preacher's person, character and performance. The correct preaching attitude is cultivated and developed in a continuous relationship with God. Spirituality as religious orientation of the preacher gives direction to the practice of attitude. Meta-theoreretical perspectives from the science of behaviourism are exploited. From the Social Psychology as well as Communication Science the forming of attitudes, the influence of attitudes upon behaviour, as well as the changing of attitudes are discussed. It is indicated that people influence each other. It is therefore essential that preachers ascertain their own preaching attitude by means of continuous self- examination. Practice-theoretical perspectives as the outcome of the hermeneutical interaction between the exploited basictheoretical and metatheoretical perspectives are presented. Along with this, concretizing perspectives are aimed at the preacher's attitude, the preparation of sermons (prayer, exegesis and hermeneusis ), the presentation of sermons, the discussion of the sermon as well as critisism on sermons and their presentation are indicated. The aim of the study is to identify preacher and preaching attitude in the light of the Pastoral Letters in order to establish perspectives aimed at the praxis. / Thesis (ThM)--PU for CHE, 1999

The uniqueness of New Testament testimony concerning death as reflected in Pauline Epistles is explored in comparison with a Padmasambhivic text from Tibetan Buddhism called the ‘Great Liberation by hearing in the Bardo’/ ‘Tibetan Book of the Dead.’ Chapters one and two explore the historical, literary and present-day contexts of the texts. The hermeneutics of Pentecostal Christians differ from that of Tibetan Buddhists. These communities both seek to experience textual truths but approach texts from differing worldviews. Padmasambhava utilised pre-existing Tantric teachings and applied those to the death experience. Paul employed Old Testament, Apocalyptic and Greek sources to argue that Jesus the Messiah gives access to new possibilities that include resurrection. In chapter three a overview and reading of the ‘Liberation by hearing’ is done followed in chapter four by a reading of the major Pauline passages that deal with death. Chapter five bases its conclusions on these two readings. The texts attempt to remedy differing problems. In Padmasambhava life and death are part of the Samsara cycle which is the human dilemma. In Paul, corporeal birth, life and death are stages in a single linear sequence where death results from sin. The death of Sakyamuni is of little relevance to the post-mortem expectation of a Tibetan Buddhist since Padmasambhava taught a shorter path to Nirvana by ritual and assistance. Paul testifies that Jesus’ life, death and resurrection is the core of Christian hope. Paul refers to the decease of the faithful Christian as ‘sleep’ expecting that those that ‘sleep’ will awake unto life at the coming of the Lord. The Christian’s death can therefore also be described as a ‘gap’ or ‘bardo’, albeit of a different kind. Whereas ‘bardo’ in Tibetan Buddhism refers to the gap between reincarnations, Christians anticipate Christ’s return which will result in their resurrection. In the ‘Liberation by hearing in the Bardo’ the judge of one’s actions is the ‘Lord of Death’, Yama, appearing in a vision of judgement explained by the text as an illusion of the deceased’s mind. Entry into Nirvana is not due to innocence or positive karma, but due to the transcendence of judgement through recognising the emptiness of dualistic distinctions. I contrast, Paul uses personification of death as a metaphor but never elaborates. In Pauline works Christ is the judge and judgement is real. Justification is based on relationship with God in Christ. In Paul ‘life’ and ‘death’ are diametrically opposite terms that can refer to both corporeal and spiritual states. Death is the human state outside a righteous relationship with God. It is the enemy of humanity and the result of living a life according to sinful human nature. Life is the state of humans who stand in a righteous relationship with God. It is a gift that delivers from death. For the Christian ‘death’: 1) although the common lot of all humans is not an eternal or natural phenomenon 2) is overcome not by escape from physicality or individuality but by the recreation of physicality in the resurrection 3) is overcome in a relationship with the person of Christ that gives access to the life of the Spirit of God (not accessible by meritorious acts or rituals). Paul sees no potential hope in the face of death outside a relationship with the Creator as revealed in the person of Christ and manifested by God’s Spirit. Keywords: Buddhism, Christianity, Death, Life, Resurrection, Reincarnation, Padma Sambhava / Dr. M.S. Clark

Pauline theology and Pauline ethics have generally been placed in sharp antithetical contrast to each other. Such a dialectical tension has resulted in a lopsided understanding of the interrelationship that exists between these two components. It is therefore necessary to examine the relationship between Paul¡¦s theology and ethics by providing a basic (and selected) overview of each in an attempt to reconcile them. The interrelationship between these two components will be considered from a narrative perspective in an attempt to restore a sense of coherence within the broad spectrum of Pauline theology. Within Paul¡¦s theological framework several important and selected themes will be considered: „« The Centrality of the Gospel in Paul: It will be proposed that the gospel, understood as the story about Jesus¡¦ death and resurrection, fundamentally shapes and informs Paul¡¦s entire theological and ethical framework. It is the gospel that provides coherence to the Pauline corpus. „« Pauline Soteriology: The concern will be to show that Paul¡¦s understanding of salvation moves from the objective and historical reality of what was achieved in Jesus¡¦ death and resurrection to subjective appropriation. This is profoundly expressed in the variety of metaphors (picture words) Paul employs to speak about what is first and foremost an existential experience for the believer. „« Pauline Ecclesiology: The story of Jesus¡¦ death and resurrection expresses the reality that individuals are brought into an existential experience of salvation, but this is furthermore enhanced by the fact that such an experience is given meaning within the context of the ejkklhsia. The contention is that the church, as the community of faith, is the sphere wherein which individuals mature spiritually. „« Paul¡¦s Eschatological Vision: Christ's death and resurrection was an event of eschatological significance. It portended the end of one age and the beginning of a new age. Pauline eschatology brings into sharper focus the nature of community life and profoundly shapes Paul¡¦s ethological discourses. It is suggested that Paul¡¦s ethological reflections make sense only when understood as flowing out of his theological framework. Furthermore, an examination of Pauline ethics suggests that he persistently brings the gospel to bear on the various contingencies that he is confronted with. Paul¡¦s ethics centres on the cross of Jesus Christ, which functions metonymically to evoke, as the focus, the significance and meaning of the cross. For Paul, the cross and all that it embodies presents a call to cruciformity ¡V life in the pattern of the cross. It is proposed, by way of a theological exposition of 1 Cor. 11.17-34, that Paul¡¦s ethology is a result of an ongoing dialogue, he is engaged in, between the Christ event and the various ethical contingencies he is called upon to deal with. The gospel forms the basis of Paul¡¦s reflective discourses. It provides Paul with an undergirding narrative framework that shapes his worldview. A brief overview of the important role that worldviews perform will show that Paul responds to his communities of faith from the perspective of worldview. That is, Paul is concerned to shape the behaviour of his Christian converts by sculpting their particular frames of reference. The frame of reference he seeks to inculcate within the lives of his converts is based on the story of Jesus Christ. It is this story that becomes paradigmatic for the ethos Paul seeks to set up. Furthermore, it is suggested that it is possible to trace the narrative contours of Paul¡¦s reflective discourses. Such a suggestion is supported by showing that 1 Corinthians as a whole resonates with echoes of a narrative; a narrative that is rooted in the Christ event. The mapping out of these narrative contours in Paul¡¦s letters will reflect the centrality of the gospel story. Moreover, it is suggested that by tracing the narrative substructure present in 1 Cor. 11.17-34, that the reader will gain a deeper appreciation of how the gospel functions within Paul¡¦s theological and ethical framework. Finally, it is proposed that Paul¡¦s reflective discourses shape and conform his ethos in such a way as to provide a meaningful framework out of which he calls the community of faith to live out its witness. In so doing, Paul emphasises the importance of remembering (recalling) the stories that constitute the Christian worldview. / Prof. JA Du Rand

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This dissertation has attempted to define Paul's concept of holiness and how he develops and applies the concept in his letters. This task has focused on Pauline theology, conducting an in-depth exegetical study on various Pauline epistles. All texts on holiness which occur in all thirteen Pauline epistles are examined and discussed. Chapter 1 begins with a question on how Paul, as a Pharisee, might have reevaluated the concept of holiness through the Christ event. This chapter briefly covers the history of research on the concept of holiness in Pauline epistles. Chapter 2 surveys the Old Testament concept of holiness, focusing on the word "holiness." This survey examines the conceptual meaning of the word in the nature of God and in the ritual setting, and also the common definition for the descriptive usage in persons and things. Chapter 3 examines the pharisaic concept of holiness, and compares this with the concept in the Old Testament. Chapter 4 defines the concept of divine holiness. This concept is subdivided into two aspects: the holiness of God manifested in believers (Rom 6:19-22; Eph 4:24; 1 Thess 3;13; and 2 Thess 2:13), and the holiness of Christ (Rom 1:4; 1 Cor 1:30; and Col 1:9-22). For the in-depth exegetical study, Romans 6:19-22 is mainly covered. Chapter 5 analyzes the concept of holiness in man. First, Paul's addressing believers and the church as 'holy ones' is discussed. Second, Paul's teaching on how God willed and made them to be holy (Rom 15:16; 1 Cor 1:2; 3:17; 6:11; 7:14; 2 Cor 7:1; Eph 1:4; 2:21; 5:25-27; 1 Thess 4:3-7; 5:23; and 2 Tim 2:21) is examined. Chapter 6 observes Paul's extensive application of the word, "holy" to things other than man or God. Paul has applied the word "holy" to the Scripture (Rom 1:2), the Law (Rom 7:12), the living sacrifice (Rom 12:1), human body and spirit (1 Cor 7:34), kiss (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; and 1 Thess 5:26) and God's created foods (1 Tim 4:4-5). Finding the descriptive meaning of the word "holy" has focused so that the common understanding of the concept may be derived for the extensive usage. Chapter 7 concludes with the summary of the concept of holiness. Further research has been suggested for possible implications in Paul's overall theological thought. This work suggests that through the Christ event, Paul has reevaluated the concept, especially from his Pharisaic understanding. For Paul, God's holiness is one of the most important of the divine attributes along with righteousness, love, and faithfulness, and he assumed this for his preaching and teaching as a foundational factor. Paul refers to either divine holiness that has been manifested to believers through Christ or the holiness accomplished in believers through divine activity. He states that believers are established without blame, salvation has been secured, and a new humanity has been created in the likeness of God. He exhorts believers to pursue a life of holiness, demonstrating and perfecting holiness as they reflect God's moral purity in their lives and hearts. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.