There is an inherent risk in studying contemporary fiction. Serious questions form around issues of an author's longevity and legacy, a work's merit and its endurance for later scholarship, and the varieties of current critical reception and methodology against the shifts to come. The attendant difficulty of assessing and analyzing a work before an industry of critical reception has formed also presents challenges. David Foster Wallace's Infinite Jest ( 1996) represents these challenges, and much more; it is at once an encyclopedic novel of 1079 pages, full of both liberal arts and scientific erudition, and an encomium to an apocalyptic end of late millennial American culture. The novel is highly allegorical and operates with three crucial subtexts, in addition to the standard diegetic narrative. In this study, I present three different, though not mutually exclusive, interpretations of this novel, a novel that has presented interpretive difficulties to scholars of contemporary fiction. In Part One, I survey and compare Wallace's aesthetic with the radical, yet self-contained, aesthetic of the poet, G.M. Hopkins; Part Two examines the integral concept of mediation and explores the subtext of the return of the dead author-the novel operates, in part, as a rejoinder to the death-of-the-author critical impasse; Part Three is primarily comparative and analyzes Fyodor Dostoevsky's The Brothers Karamazov (1880). Wallace has rewritten (or reimagined) Dostoevsky's novel and translated it into a contemporary context and idiom as a remedy for postmodern American solipsism. / Thesis / Doctor of Philosophy (PhD)

The last two decades have seen a large increase in evangelical theologies of work as has also been the case in other Christian traditions. Numerous different angles and perspectives on the subject have been unfolded so as to provide a more comprehensive understanding of the meaning of human work. Prominent themes have included work as a means towards sanctification, work as a means towards effective proclamation of the gospel, work that enables a fuller expression of worship to God, work as a means towards serving one’s neighbours. and even work which might transfer from this age into the new creation as part of humanity’s salvation in Christ. The Problem This thesis will provide in a thoroughgoing manner that which has not yet been dealt with in evangelical theology ‐ an examination of the work of those who are not Christian as it pertains to the new creation. That is, this project will examine whether there is any connection between earthly work performed by those who are not Christian and the kingdom of heaven. Protestant theologies (e.g. William Perkins, Emil Brunner, Karl Barth, Lee Hardy, together with each theological figure of this study) almost exclusively rule that such a connection lies beyond the margins of orthodoxy. Miroslav Volf, however, following in the theological footsteps of Jürgen Moltmann, briefly suggests the importance of such a connection in his Work in the Spirit in an attempt to assemble a framework for a synthetic vision of work. This passing mention by Volf has been the initial idea and point of departure for this study. And since Volf has welcomed others to develop his structures further into something more robust, I will do so as it pertains to the good work of ‘non‐ Christians’ and the eschaton. Although I will seldom revisit Volf’s contribution to the theology of work in the subsequent chapters, it is an appropriate launching point for this study and has made a formative impact upon this project’s inception.

This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.

This thesis deals with the Christology of the book of Hebrews, specifically the relationship between the Christological categories of "Son" and "high priest". It is argued here that the rationale for the introduction of a priestly Christology has been insufficiently considered in previous scholarly work on Hebrews Furthermore, in previous studies insufficient consideration has been given to the way in which the interrelationship of the categories of sonship and priesthood functions in the rhetorical structure of Hebrews. This thesis argues that a form of "second Adam" Christology lies behind the Christological thought of Hebrews. It consequently endeavours to establish the rationale for the introduction of priestly Christology by exploring those "second Adam" ideas. Until the 1970s historical-critical methodologies dominated in the study of Hebrews. This is one of the reasons for the lack of scholarly consideration of the interrelationship of the priestly and filial Christological categories in the rhetoric of Hebrews. This thesis underscores the deficiencies of the historical-critical approaches to Hebrews as highlighted by the paucity of results such approaches have produced. It is argued that rhetorical criticism is an appropriate methodology for supplementing more historical-oriented methodologies. A survey of previous rhetorical-critical work on Hebrews is undertaken with a view to showing the potential of rhetorical-critical study of the book. It is argued that the rhetorical purposes of Hebrews is the bolstering of the community's confidence in their confession of faith. Acceptance of such an understanding of purpose leads naturally to the further question of the content of that confession, and specifically to the issue of whether or not it contained a statement of the priesthood of Christ. It is argued that the confession of the Hebrews did not refer to the priesthood of Christ, but can rather be summarized as "Jesus is the Son of God". The core of this thesis is found in a careful exegesis of Heb 2 which is crucial for understanding the relationship of the sonship and priesthood of Jesus in Hebrews. This chapter is introduced by explicit references to Jesus as Son (in Hebrews 1:5-14) and ends with the first explicit application of the word "priest" to him (2:17). It is argued that the underlying Adamic and Edenic themes in the chapter provide the key to understanding the relationship. The significance of such Adamic/Eden themes lies at the heart of this thesis. The rest of Hebrews is then examined with a view to ascertaining if such Adamic/Edenic themes are utilized elsewhere in the work. The rhetorical significance of the Adamic/Edenic allusions found throughout Hebrews is also explored. It is argued that the pattern of usage strongly suggests that Adamic/Edenic themes constitute "common ground" between Auctor and his recipients, which is presupposed in the overall argument of Hebrews rather than being argued in detail. The thesis concludes with a summary of the work as a whole, a statement of conclusions arrived at and an outline various implications arising from it.

This study belongs to one of the categories of hermeneutical issues - the New Testament use of the Old Testament. The writer assumes that Luke uses Malachi’s motifs, especially “Malachi’s eschatological figures’ arrival” motif in Malachi 3 and 4. Malachi’s eschatological figures are the messenger of the Lord (Mal. 3:1)/Elijah (Mal. 4:5-6). Ha Adon is the messenger of the covenant (Mal. 3:1). The writer identifies Ha Adon with the messenger of the covenant. Ha Adon is the “One who comes in the name of the Lord” in Luke. The writer attempts to prove that Luke was greatly influenced by “Malachi’s eschatological arrival” motif. According to the writer’s view, the literary and thematic structure of the Gospel of Luke reflects Malachi’s motif: temple emphasis, the infancy narratives including John’s and Jesus’ births, and the beginnings of John’s and Jesus’ ministries. John’s preaching is reminiscent of Malachi’s oracle. The Lord’s messenger and Ha Adon/the messenger of the Lord are identified as John the Baptist and Jesus respectively, and their missions are fulfilled in Luke. John the Baptist is seen as Malachi’s eschatological Elijah in Luke. The prophecy of Ha Adon’s sudden coming to His temple is fulfilled in Jesus’ three visits to the temple in Luke. The Travel Narrative in Luke echoes “the Way of the Lord” idea in Malachi; “the Way of the Lord” motif has thematically a long history in the Old Testament. “The Way of the Lord” concept in Exodus and Isaiah is reused in Malachi, and is theologically expanded in its meaning in Luke. This study shows that Luke alludes to or reflects Malachi’s themes in addition to “Malachi’s eschatological figures’ arrival” motif. The Gospel of Luke can be seen in the perspective of “the Way of the Lord” motif: the preparation of the Lord’s Way (1:1- 4:13); the presentation of the Lord’s Way (4:14-19:46), and the perfection of the Lord’s Way (19:47-24:53). There are simple allusions to Malachi, and thematic and literary parallels between Malachi and Luke: for example--“the Day of the Lord” theme and “the sending of messengers” motif. “Malachi’s eschatological figures’ arrival” motif is clearly shown in Luke. / Thesis (PhD)--University of Pretoria, 2010. / New Testament Studies / unrestricted

<p> Mount Zion has long been a focal point for followers of Yahweh, and central to the cultic practices of the Israelites in the Old Testament. A diachronic examination of the spatial significance of Mount Zion in scripture is undertaken along with its contribution to Zion theology. In the Psalter, Mount Zion is a present reality representing the presence of Yahweh and his established kingdom. Isaiah affirms the inviolability of Mount Zion, concluding that Zion will again be the center from which Yahweh will rule. Scripture depicts Mount Zion as the iconic example of Yahweh's desired place to gather the nations, rule and execute his justice and peace that subsequently spills to the whole earth. In Hebrews, the earthly Mount Zion is seen as an archetype of the heavenly reality. Hebrews reminds its audience of the eternal heavenly city of the living God. In this way, the Mount Zion portrayed in the NT points us to our eschatological hope that recalls the images in the Psalter, Isaiah, and other OT passages. The purpose of this work is to bring a better understanding of the biblical references to "Mount Zion" in relation to its geographical location and the implications for the way we think about Zion in the church today.</p> / Thesis / Master of Theological Studies (MTS)

This study proposes that Revelation 19:11-21 and 20:1-6 are cohesively linked with each other. The major implication for this is that the millennial binding of Satan (20:1-3) and the millennial vindication of the saints (20:4-6) are consequent effects of Christ’s victory at the eschatological battle (19:11-21). Christ’s Parousia then is the occasion for the punishment of the millennial binding of Satan and the reward of the coterminous millennial reign of the saints. Scholars who disconnect 20:1-6 from 19:11— 21 recapitulate the millennial binding of Satan and the vindication of the saints as the interadvent period. Consequently, this non-sequential interpretation breaks John's unified, cohesive message by creating a new semantic environment at 20:1. The millennial contextual setting, however, does not begin at the chapter break, where many interpreters inevitably place it. Rather than disrupting the cohesion by building a semantic wall between 19:11-21 and 20:1-6, John chooses linguistic resources that signal a semantic thread of continuity. This study models Halliday and Hasan's Systemic Functional Linguistics (SFL) theory of cohesion, a robust linguistic theoretical framework for discourse analysis. The analysis focuses on two types of textual meanings within SFL. The first type, adapted in this study for Hellenistic Greek, is Ruqaiya Hasan’s Cohesive Harmony Analysis (CHA), a tool that identifies semantic relations such as cohesive devices as ties, cohesive chains, and chain interactions. This model quantifiably measures the degree of a reader’s perception of coherence in Rev 19:11— 20:6. The second type oftextual meaning devoted to the latter half ofthe study is the discourse analytical tool ofInformation Flow (IF). It is an exegetical tool that analyzes a further dimension of cohesion concerned with thematization and prominence, locating lexicogrammatical resources in the ranks of clause, sentence, paragraph, section, and the broader co-text of the discourse, in this case, the book of Revelation. / Thesis / Doctor of Philosophy (PhD)

<p> This thesis asserts an eschatological perspective that the end of days will come not in apocalyptic destruction, but in transformation. With this theological foundation in view, this thesis draws a deep spiritual purpose in our working lives. This spiritual purpose is God's summons to us to dedicate our vocations to service to the kingdom, now and in preparation for the new creation. This spiritual orientation is the grounding for a critical understanding of a lifetime of work wherein we will strive unceasingly to reflect the image of Christ in our methods and in our demeanour in the workplace. We seek personal sanctification as we respond to God's vocational summons to us.</p> <p> This thesis draws a theology of work, founded in the eschatological dimension of transformatio mundi. Work, while often challenging, is not our punishment for Adam's sin. Work is the expression of our essential being. Work is our loving response, in the deepest ethical way, to God's creation. Indeed, this thesis presents the perspective that our daily work is far more than personal and societal economic growth and security. Indeed, this thesis argues that our daily work is more than self-actualization. This thesis asserts that, when it is inspired and equipped by God through the Holy Spirit, our daily labours are not only pleasing to God, but they hold a significant and important eschatological purpose. This thesis asserts the centrality of our work as stewardship of God's resources, and therefore is of critical importance to the pastoral activities of the church.</p> / Thesis / Master of Theological Studies (MTS)

This work is concentrated on the understanding of the mythical dimension of Gabriel Garcia Marquez works. This dimension is conditioned by authors eagerness to base his writings on folklore consciousness and folklore mythology, namely on a myth, which is created and lives in oral tradition and family beliefs. Marquez looks at myth through carnival culture, which by itself is passing link between primitive mythology and fiction (75, 60). To his novel “One Hundred Years of Loneliness” he adjusted the primitive mythology, he knew from his childhood: folklore, people beliefs, superstitions, witchcraft – all this set, which was still alive in Caribbean coast peoples’ consciousness. The “magical realism” literature was based on that. In this work the attention is directed to Creole, Indian, Afro-American mythology, which is reflected in Garcia Marquez writings. Reflections of Afro-Catholic religions (voodoo, Santeria) are also reflected (especially in his book “About Love and Other Demons”). The motives of time (dominating illud tempus) and pre-Christian space is also important. The world is only being created. So it is tried to look for the repeating of eschatological and cosmological myths. The repeating of birth myth in Garcia Marquez works is mostly expressed through specific relationship with death. It is specific feature in his works, determined by Latin America traditions and individual relation with surrounding world. Important role in Garcia Marquez writings plays such... [to full text]

This work is concentrated on the understanding of the mythical dimension of Gabriel Garcia Marquez works. This dimension is conditioned by authors eagerness to base his writings on folklore consciousness and folklore mythology, namely on a myth, which is created and lives in oral tradition and family beliefs. Marquez looks at myth through carnival culture, which by itself is passing link between primitive mythology and fiction (75, 60). To his novel “One Hundred Years of Loneliness” he adjusted the primitive mythology, he knew from his childhood: folklore, people beliefs, superstitions, witchcraft – all this set, which was still alive in Caribbean coast peoples’ consciousness. The “magical realism” literature was based on that. In this work the attention is directed to Creole, Indian, Afro-American mythology, which is reflected in Garcia Marquez writings. Reflections of Afro-Catholic religions (voodoo, Santeria) are also reflected (especially in his book “About Love and Other Demons”). The motives of time (dominating illud tempus) and pre-Christian space is also important. The world is only being created. So it is tried to look for the repeating of eschatological and cosmological myths. The repeating of birth myth in Garcia Marquez works is mostly expressed through specific relationship with death. It is specific feature in his works, determined by Latin America traditions and individual relation with surrounding world. Important role in Garcia Marquez writings plays such... [to full text]