簡祺輝. / 手稿本(cops. 2-3複印本) / Thesis (M.A.)--香港中文大學. / Shou gao ben (cops. 2-3 fu yin ben) / Includes bibliographical references: leaves 220-236. / Jian Qihui. / Thesis (M.A.)--Xianggang Zhong wen da xue. / 略字表 --- p.pp i－iii / 經文引述 --- p.P. iv / 序言 --- p.pp. v－vi / Chapter 第一章 --- 有關申命記學派的討論 --- p.p.1 / Chapter （甲） --- 申命記學派的起源 --- p.p.2 / Chapter （乙） --- 有關申命記學派的工作 --- p.p.11 / Chapter （丙） --- 申命記學派的寫作日期 --- p.p.14 / Chapter （丁） --- 申命記學派的歷史觀 --- p.p.17 / Chapter 第二章 --- 在申命記學派的寫作中所顯示的以色列王國前的傳統 --- p.p.20 / Chapter （甲） --- 戰爭神學 --- p.p.22 / Chapter （乙） --- 神之山的意識 --- p.p.29 / Chapter （丙） --- 西乃傳統 --- p.p.38 / Chapter （丁） --- 耶布斯－－耶路撒冷的傳統 --- p.p.46 / Chapter （戊） --- 皇權思想 --- p.p.54 / Chapter 第三章 --- 錫安傳統及申命記學派對它所作的解釋 --- p.p.62 / Chapter （甲） --- 上帝揀選錫安作其居所 --- p.p.64 / Chapter （乙） --- 錫安山的不可侵犯性 --- p.p.71 / Chapter （丙） --- 政教合一 --- p.p.79 / Chapter （丁） --- 大衞家乃是以色列王位的合法承繼人　 --- p.p.88 / Chapter 第四章 --- 申命記學派對上帝的子民的了解 --- p.p.96 / Chapter （甲） --- 申命記學派所表現的是怎樣的上帝的子民 --- p.p.99 / Chapter （乙） --- 君王如何代表上帝的子民 --- p.p.107 / Chapter （丙） --- 當代的以色列人如何作上帝的子民 --- p.p.119 / Chapter 第五章 --- 神學反省 --- p.p.134 / Chapter （甲） --- 上帝的子民應有強烈的時代使命感 --- p.p.135 / Chapter （乙） --- 上帝的子民是社會公義的戰士 --- p.p.137 / Chapter （丙） --- 上帝的子民應該有人民參政的意識 --- p.p.139 / Chapter （丁） --- 上帝的子民是應該有開放的國族意識 --- p.p.141 / Chapter （戊） --- 上帝的子民是被揀選的也是被棄絶的 --- p.p.144 / Chapter 第六章 --- 今日香港教會的回應 --- p.p.147 / Chapter （甲） --- 申命記學派的訊息告訴給香港教會些什麼 --- p.p.147 / Chapter （乙） --- 教會為何有責任去宣告上帝的Torah --- p.p.149 / Chapter （丙） --- 教會如何履行Torah --- p.p.152 / 注釋 --- p.p.157 / 書目 --- p.p.220

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One especially contentious issue for Matthew's predominantly Jewish-Christian audience is how to relate to Gentiles, who are also followers of Jesus and desire to be incorporated into their community. To address this issue, Matthew appeals to Israel's wisdom tradition, and particularly to the pilgrimage of Woman Wisdom. In this journey, Woman Wisdom is commanded to dwell in Israel. She makes her home there and calls all people to come to her for wisdom and life. Ultimately, Wisdom is rejected by Israel and she returns to God. This thesis proposes that it is this pilgrimage of Woman Wisdom that is an underlying metaphor for Matthew's gospel. Like Wisdom, Jesus arrives in Israel, calls Israel to follow him, and is ultimately rejected. Woman Wisdom's cry to come to her to receive life is echoed in Jesus' call for all to enter the kingdom of God. The inclusion of the Gentiles in the community therefore demonstrates the presence of the kingdom of God.

This dissertation examines the function of God as a character, and how the characterization of God works within the narrative of the Gospel of Matthew. Chapter 1 presented a rationale for the study of God as a character. The purpose of the study and the current status of research has been stated. The study of existing scholarship provided a fair ground for current study. Chapter 2 presented discussions over the modern literary theory which is related to this study and specific application of the theory to the Gospel of Matthew. Employing the primary research and methodology presented in chapters 1 and 2, chapter 3 provided an exegetical analysis of passages in which God functions as a character. The passages included where (1) God speaks or acts, (2) the references to God occur directly, (3) the references to God occur indirectly, (4) God's activity is recognized explicitly, and (5) God's activity is recognized implicitly. In addition, specific Matthean terminology, which was related to this study, was discussed. Chapter 4 discussed God's relationship with other characters in Matthew and summarizes God's function as a character in the Gospel of Matthew. / 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.

AFRIKAANS: Gemeentelike aanbidding beleef huidiglik twee uiterste strome. Aan die een kant is daar 'n ou ortodoksie wat vir baie geen betekenis meer inhou nie. Aan die ander kant is daar die charismatiese beweging met die sogenaamde tekens-en-wonders-beweging aan die spits, wat weer die fokus weg van God af neem en dit op die individu se behoeftes plaas. Die probleem is aangewakker deur die feit dat daar 'n kloof tussen die sistematiese en praktiese teologie gekom het, waarin die sistematiese teologie nie meer vir die praktiese teologie dikteer nie. Nou is dit so dat wat 'n mens in verband met God glo, 'n uitwerking op die praktyk van sy aanbidding sal hê. Daarom moet 'n teologie van aanbidding by God begin sodat aanbidding 'n reaksie op God is. Aanbidding as reaksie op God word geï1lustreer deur die feit dat beide die Ou en Nuwe Testament aanbidding uitdruk as 'n aksie waarin die aanbidder laag voor God buig. Dit druk 'n gesindheid van se1fvemedering uit, waarin die aanbidder sy nietigheid voor God verklaar. Sonder hierdie gesindheid is geen ware aanbidding moontlik nie. AIle ander liggaamshoudings en liturgiese aksies is onderhewig aan 'n gesindheid, waarin die aanbidder laag voor God moet buig. Wanneer 'n mens in 'n teologie van aanbidding by God begin, moet aanbidding 'n reaksie op beide sy transendensie en immanensie wees. Onder hierdie twee wesenskenmerke van God, kan al sy attribute geplaas word. In sy transendensie is God heilig. In sy heiligheid is Hy beide verhewe en sondeloos. Sy heilige transendensie bevat dus beide verhoudings- en morele betrippe. Die gepaste reaksie van die gemeente op God se transendente heiligheid is dié van vrees en ontsag, wat uitloop op sondebelydenis. In sy immanente liefde is God naby aan sy skepping en staan Hy in sy immanensie in verskeie verbonde met sy skepping, in die Ou Testament met Israel en in die Nuwe Testament met sy kerk in Christus. In Christus het God nader as ooit gekom en in sy Seun het Hy onder sy mense kom woning maak en Hom oor die mens kom ontferm. Sy immanensie word nog duideliker in die immanente Heilige Gees. Beide die Vader en die Seun is immanent deur die Gees. Hierdie immanensie word in die erediens gevier en beleef. Die gemeente reageer deur God te loof, omdat Hy sy immanente liefde aan hulle in Christus bewys het, asook in die alledaagse lewe by hulle betrokke is. Met beide God se transendensie en immanensie stewig gevestig in die erediens, beleef die gemeente ‘n ontmoeting met God op sy terme, en nie volgens menslike smaak nie. Die balans wat daar in die erediens bestaan, sal ‘n opvoedkundige uitwerking op lidmate hê sodat hulle God ook in terme van sy immanensie en transendensie in die alledaagse lewe kan dien. Sodoende sal hulle leer om Hom beide life te hê en te vrees. ENGLISH: Church worship is currently experiencing two radical forms: On the one hand there is the old orthodox liturgies that for many hold no meaning anymore. On the other hand there is the charismatic movement with the so-called signs-and-wonders-movement leading it, which takes the focus away from God and places it on the individual and his needs. The problem is made worse by the fact that systematic and practical theology have become separated and that the practical theology is not being dictated anymore by the systematic theology. It is a fact that what one believes about God, will have a definite effect on one's practice in worship. Therefore a theology of worship must begin with God, in order that worship may be a reaction to God. Worship as a reaction to God is being illustrated by the fact that both Old and New Testaments show worship as an action in which the worshiper prostrates himself before God. It shows an attitude of self-humiliation, through which the worshiper acknowledges his own insignificance before God. No worship is possible without this attitude. All other bodily positions and liturgical actions are subject to this attitude in which prostration is at least the heart's intention. Whenever one begins in a theology of worship with God, worship must become a reaction to both God's transcendence and immanence, under which all his attributes can be listed. In his transcendence God is holy. In his holiness He is both exalted and without sin. His holy transcendence is therefore being described both in relational and moral terms. The congregation's proper reaction to God's transcendence IS that of fear and reverence, which results in the confession of sins. In his immanent love God is near his creation. In his immanence he made covenants with creation, in the Old Testament with Israel and in the New Testament with his church in Christ. In Christ God came nearer than ever before and in his Son he came to live among his people and mercifully took pity on them. His immanence is being intensified by the immanent Holy Spirit. Both Father and Son are immanent through the Spirit. This immanence is being celebrated and experienced in church worship. In reaction, the congregation praises God because He has proved his immanent love to them in Christ and He is still involved in the lives of his children. When both God's transcendence and immanence are being acknowledged in the worship service, the congregation can meet with God on his terms, and not according to human taste. A proper balance will have an educational effect on members, so that they will also serve God in terms of his immanence and transcendence in their daily lives. Thus they will learn to both love and fear Him. / Dissertation (MA (Theology))--University of Pretoria, 2001. / Dogmatics and Christian Ethics / unrestricted

M.Th. / In this study Ideological and Sacred Textures from Robbins' socio - rhetorical approach, were utilised in reading Job. The aim was to identify diverse images of God; those constructed by the author of Job as well as diverse images of God surfacing through the receipt of the Joban text by different interpreters. It was found that adherents to different ideologies construct different sacred or God - images. The followers of the doctrine of retribution from God into a retributive God and those believing in protest wisdom make Him a sovereign God. It was further found that the two mega - images of God should be regarded as complementary. Some extreme images of interpreters were discarded, while others were utilised to enrich our understanding of God. It is only through dialoguing that these diverse images of God can meaningfully interact and enrich each other.

D.Litt. et Phil. / Revelation has received much attention throughout the nearly two millennia since its acceptance into the Christian canon, and interest in it is escalating as the twenty-first century approaches. Recent scholarly work has served as a corrective to the excesses of popular thought about the Apocalypse, but much more needs to be done. The theocentricity of Revelation makes imperative to seek the mysterious One Who Sits on the Throne in the center of heaven. Narratology and in particular characterization forms the foundation of this historical-critical, inductive study. Its purpose is to discover the characterization of God through the interdividual relationships between God and the non-divine characters. Interdividuality emphasizes that characters are developed in essential relationships with others. God's character as depicted in Revelation is developed through interaction with all creation. Non-divine characters receive their identity from the One Who Sits on the Throne. Their response to their Creator shapes the hearer/readers' perception of God who is both revealed and shrouded with mystery through the apocalyptic visions recorded by a Christian prophet named John. The non-divine characters of Revelation are divided into four categories: People, Satanic Forces, Heavenly Beings, and "Women". The characters of each category are examined and their characterization established from both direct and indirect characterization perspectives. The characterization of God resulting from their interrelationship is then noted. The People of Revelation can be divided into two categories: those who follow Satan and those who follow God. The decision of who is Lord is the focal point of the Apocalypse. Although the narrative does not downplay the difficulty of following God the rhetoric is far from neutral. The story constantly confronts the hearer/readers with the necessity to shun the deceptive allure of the Dragon's false world and embrace the more difficult path to the New Jerusalem. God's faithfulness, love, mercy, power and holiness are revealed through relationships with and provisions for both sinner and saint. God is Creator of all and sovereign King, understanding Father and faithful Husband, merciful Judge and worthy Lord.

From a close reading of both the Book of Job and Deuteronomy I would propose that the former might be intentionally responding to and challenging the prevailing Deuteronomic doctrine of divine retributive justice as it is expressed clearly in the notion of blessings and curses in Deuteronomy (11:26-28; chs. 27-28). It is also claimed that in order not to offend or upset the mainstream theological position too much, the author of Job chooses to adopt another theological position, the principle of divine providence, to balance the radical nature of his/her project. The two theological themes intertwine and they address different circles of audience, the orthodox and the liberal. This may provide an explanation for the existence of the seemingly self-contradictory elements in the Book of Job. / I will place the Book of Job in the post-exilic historical background and relate it to the contemporary intellectual context, that is, the Deuteronomistic historical writings (hereafter DH). While fully acknowledging the scholarly hypothetical nature of the DH, it can nevertheless be observed that the theme of "a just divine retribution" (Noth) works through the writings of the Deuteronomists. It is in this sense that some scholars label the DH as "a theodicy" (Romer), i.e., a defense of divine justice in the face of the national tragedy of exile. Since the Book of Job also seriously questions the validity of divine retributive justice it seems quite reasonable to read it in the light of the Deuteronomistic works and their theological doctrines. / Many biblical scholars have stated, the Book of Job relates to the issue of the validity/applicability of divine justice (Jastrow, Crenshaw, etc.). There are others who disagree and they consider the book offers a strong confirmation of divine providence (e.g. Andersen). This is especially true with YHWH speeches (38:1-40:2; 40:6-41:34) and the so called "happy ending" (42:7-17). Though most scholars would acknowledge the complexity and even contradictions in the book and observe that there is more than one single theme, few would present competing ideas as parallel discourses of comparable significance. To my view, the dimensions of questioning the validity of divine justice and the confirmation of divine providence are juxtaposed in the book. They come into conflicts and contradict one with the other. What the present author intends to do in this thesis is to explore how the two discourses work together in creative tension in the book and why the two seemingly competing theological claims are employed by the author in his/her construction of the text. / This dissertation will employ multiple approaches. Classical theory of poetry, contemporary drama theory, and Intertextual reading strategies will be adopted in different stages of its argument. Basically, the literary-critical method will be relied on in the analysis of the text of Job. / 張纓. / Adviser: Archie C. C. Lee. / Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0638. / Thesis (doctoral)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (p. 267-288). / 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, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Zhang Ying.

Perhaps the most perplexing issue in Psalm 82 is its obvious cultic and polytheistic background with its source remains elusive to scholars. Consequently, to grasp the main intention and purpose of this psalm becomes an equally baffling exercise. This thesis will take up these two pertinent issues. It attempts to take the psalm as a whole. This paper will put forward two arguments. First, the genre of 'cultic prophetic psalm' is not only the most helpful, but also the most befitting approach to grasp its holistic intent. Second, Psalm 82 is seminal in developing a new cultic motif on "righteous judgment" from the cult of the "living and dying god" of the ancient traditions. / Psalm 82---a text notorious of its brevity, yet profound complex concepts is the subject of this thesis. Since the last two extensive works which were published in the late 1960s by James. S. Ackerman and Hans-Winfried Jungling, there are several other pieces which develop from these two contributions but concentrate only on some aspects of the psalm, and not a comprehensive study of it. It is therefore more appropriate and necessary than ever, that at the beginning of the 21st century when the academia on the ancient Near East has flourished in leaps and bounds, a re-examination of the scholarship on Psalm 82 will be fruitful venture. / Therefore, I shall present my thesis as follows: In chapter one, I shall review the past research results on Psalm 82. This sets up a starting point for the thesis and raises the main issues for discussion. It is proposed that Psalm 82 is a cultic prophetic psalm, which is performed in the temple expressing the Israelite belief of a just God. It is proposed that Psalm 82 is a cultic prophetic psalm with performance in the temple and expresses the Israelite belief in a Just God. In chapter two, I shall analyze and present the contents and the structure of the whole cultic drama. It will attempt to prove that the core content of this psalm is 'Belief in the Just God' and that this content is both inherited and developed from the motif of the "living and dying god" in the ancient traditions. Hence, a new cultic motif is formed that the just God of Israel judges the unjust gods and pronounces a death sentence. In chapter three, the whole psalm is submitted under the framework of a cultic drama, and I will attempt to analyze the words and the complex concepts in the psalm. These include "the council of gods", the relationship between "God" and the "gods", the righteous God of Israel judging the unjust gods, the meaning of "the poor", "orphans", "widows" and "the wicked", the usage of the image and meaning of both "the foundations of the earth" and "the shaking of the foundations of the earth", the function of "the nations" and "inheritance", and the significance of the death of the gods. Finally in chapter four, after comparing the concepts and usage of words mentioned above with the myths and stories of the ancient Canaanites. I shall further verify that Psalm 82 mainly absorbs and uses the mythical and religious elements of ancient Canaan. The psalm expresses the firm belief in the just God Yahweh, albeit in a polytheistic setting. By using the idea of "the council of gods" in the ancient Near East, especially in Canaan, the psalm integrates many mythical elements and ideas of the ancient religious traditions, and finally develops a new cultic motif on "righteous judgment" from the cult of the "living and dying god" of the ancient traditions. / 徐雪梅. / Adviser: Archie C. C. Lee. / Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3183. / Thesis (doctoral)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (p. 235-253). / 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, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Xu Xuemei.

This thesis consists of a detailed exegetical and contextual study of passages that contain the term "to know YHWH" in the book of Jeremiah. The goal of the thesis was to define the meaning of the term "to know YHWH" as Jeremiah understood it and to find out its relevance for the Church in DR Congo. The study demonstrates that the life of Judah as a nation was conditioned by the knowledge of YHWH. According to Jeremiah, to know YHWH is to recognize covenantal traditions as normative and to accept to follow them for a harmonious relationship with YHWH and with one another in the society. These covenantal traditions were rooted in YHWH's mighty acts of liberation of Israel in history, in YHWH's prerogative as the sole God of Israel, and in the necessity for Israel to establish a just society as witness of YHWH's justice, righteousness and steadfast love. Jeremiah demonstrates that it is the abandonment of this knowledge that caused the disintegration of Judah as a nation. This abandonment of the knowledge of YHWH is manifested in two areas. The first is the area of social justice (4:19-22; 5:1-6; 9:1-8; 9:22-23; 22:13-19). Several passages in Jeremiah link the lack of the knowledge of YHWH with the perversion of justice in terms of not encouraging the oppressed, not defending the cause of the fatherless, not pleading the cause of the widow, and not maintaining justice in the court. This lack of social justice is also manifested in terms of falsehood, adultery, abuse of human speech and the abuse of power by those who possess it. The second is the area of idolatry (2:4-13). The prophet Jeremiah accuses the people of Judah (Israel) of not having called upon YHWH during their time of need. Instead, they chose to go after foreign nations and their idols. In this way, they broke the covenant with YHWH and brought judgment upon the nation. For Jeremiah, the blame of the failure to know YHWH is to be placed upon the entire nation, but particularly upon two groups of people: religious and political leaders. These two groups worked for their own interest and failed to maintain a society according to the requirements set in the covenant. YHWH responded to this failure in two different ways (24:4-7; 31:31-34): he punished his people by sending them into exile, and promised to restore them. This restoration will consist of bringing Israelites back to their land, of making a new covenant with them, and of giving them a new heart that will enable them to fully know him. I used my Congolese context to understand the meaning of some passages in Jeremiah where I could not agree (or where I was not sure) with other scholars' interpretation. At the same time, the book of Jeremiah helped me to realize that it is because our Congolese Christianity (or our knowledge of YHWH) is still superficial that it has not yet been able to help us build a coherent and unified nation. This is why the DR Congo has collapsed in spite of its claim to have the largest Roman Catholic community in the continent, the world's most influential francophone Protestant movement and the continent's biggest independent Churches. This researcher argues that the crisis in DR Congo may find a solution if the Church reorganizes her ministries and views her mission as the implementation of Jesus' mission for the world: the announcement 1f the coming of the Kingdom of God with its vision of the new heaven and new earth. This vision of new earth and new heaven would lead the Church to a new understanding of our salvation in Christ as a constant restoration of our relationship with God, with one another and 'a new understandiJOl9 of our life and ministry as responsible citizens, striving to reconcile every aspect of our life as individuals and community with Christ. In this way, the work of the Holy Spirit in the life of each Christian would not be understood only in terms of leading us to heaven but also as the power that enables us to transform our society now and here. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2003.