Univ. of Toronto, Diss--Toronto.

Thesis (Th. M.)--Grace Theological Seminary, 1979. / Includes abstract. Includes bibliographical references (leaves 110-125).

No description available.

Many may have noticed that Paul employs large number of passages from the book of Isaiah in his various Epistles. Some of those Isaianic texts are used as explicit citations whilst others are used in a more nuanced manner such as allusions and intertextual echoes. Yet, in spite of the importance of Isaiah in Paul’s letters and the centrality of Paul’s vocation as an apostle to the Gentiles in Paul’s life, no specialized study of the relationship between these two significant aspects has appeared to date. More specifically, amongst those who notice the significance of Isaiah in Paul’s Epistles, it has been widely held that Paul identifies himself with the Isaianic Servant in the way that he sees himself as the fulfilment of the Isaianic Servant. The present study seeks to explore how Paul reads Isaiah as reflected in Galatians, Romans, and 1 and 2 Corinthians, four of his undisputed authentic letters, where explicit citations and clear allusions are detected. It is not so much a study of the mechanics of citation or allusion per se as of seeing Paul as a reader and interpreter of the scriptural text. Special attention is paid to the interplay of Paul’s reading of the Isaianic texts, the role of the servant figure portrayed in Isaiah 40-66, and his understanding of Jesus as well as his own Gentile mission in the light of Isaiah. Based on a slightly modified model set out by Richard Hays, the study proceeds by looking at some of the major instances of Paul’s using of Isaianic texts within the larger literary contexts, both in Isaiah and in the flow of Paul’s argument. The goal of the study is fourfold: First, to see whether Paul’s use of these ancient texts is ‘atomistic’, taken the text out of context and applied it to his argument to serve his own purpose or given consideration of the wider context of the original text. Second, to explore how Paul reads Isaiah in the light of his special called ministry as an apostle to the Gentiles, and how the reading of the scriptural text provides him insights to God’s ongoing salvific work in the history of Israel and the person of Jesus. Third, to clarify Paul’s sense of identification with the Isaianic servant figure in relation to the ministry of Jesus and his own mission; and finally, how Paul views the Gentile mission in which he is involved in relation to the final salvation of Israel and humanity. Particular attention has been paid to Paul’s identification of the Isaianic Servant. It has been argued that he sees Jesus as the eschatological fulfilment of the Isaianic Servant. Jesus’ death and resurrection established the foundation of hope and provided a paradigm for his apostolic existence. He sees himself as the Isaianic servant in the sense that he lives a life in total identification with that of Christ, who, though experiences suffering and death, will be vindicated eventually by God.

Thesis advisor: Andrew Davis / Thesis advisor: Richard J. Clifford / The theme of exile in the second part of the book of the prophet Isaiah has prompted me to reflect on the refugee crisis in Cameroon. Refugees in the north of Cameroon hail from Nigeria where Boko Haram, an Islamic militant movement, has destroyed their towns and villages. The new exodus is about the triumphant and glorious return of the exiles from Babylon to the promised land. At this triumphant return, the main actor is God. I perceive parallels between this experience and the refugee experience in the north of Cameroon. / Thesis (STL) — Boston College, 2018. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

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Bachelor-Arbeit Univ. St. Gallen, 2004.

Thesis (MPhil)--University of Stellenbosch, 2007. / Bibliography.

Isaiah 40-55 deals with various important themes related to Israel's salvation. However, in spite of the great number of works on these chapters, there are still many unsolved debates. This is because chs. 40-55 are written in excellent poetic language, which, although terse, is full of imagery, parallelism, personification, and rhetorical questions. These poetic and rhetorical devices were very effective for communicating to the original audience but often prevent readers in modem times from understanding the meaning of the text. In particular, when these devices are approached from purely historical-critical perspectives, continued misunderstanding and increased debate is often the result. Taking these concerns into consideration, this project has employed a linguistic approach which deals with mental frames and cognitive metaphors which are based on the cognitive world of the ancient people. In interacting with God, who is the main speaker, the three closely related metaphors, "Jacob-Israel," "Servant," and "Zion," play a very important role in the rhetorical development of chs. 40-55. This project has tried to integrate these metaphors within the frame "the relationship between God and his people." While this frame is fundamental in the Bible, there are also various sub-frames such as king/subject, parents/children, husband/wife, judge/litigant, master/servant, shepherd/sheep, and potter/pottery. Within chs. 40-55, by employing these various subframes with three main metaphors, "Jacob-Israel," "Servant," and "Zion," the prophet tries to communicate and persuade the addressees, the exiles, to accept God's message. While the three metaphors are the main figures in the text, each of them has different connotations. In addition, they are closely related to the addressees themselves (the exiles); thus, the prophet seeks to make them identify the three figures with themselves. By observing, criticizing, and comforting these three figures, the prophet responds to the potential complaints of the exiles and persuades them to return to God. / Thesis / Doctor of Philosophy (PhD)

Since Isaiah Berlin employed his now classic notion of value pluralism for the justification of liberalism, the correlation between the two ideas has long been presumed in the field of political theory during the second half of the twentieth century. However, this Berlinian assertion has aroused a significant amount of criticism in the past ten years. Many supporters of value pluralism argue that due to its ¡§incommensurability¡¨ presupposition, value pluralism not only cannot serve as the foundation of liberalism, it will also endanger the universal status of the latter, and hence produce irresolvable theoretical inconsistency. Instead of using value pluralism to justify liberalism, some theorists are convinced that different types of political projects can be induced from value pluralism. On the other hand, liberals who endorse value pluralism also try to fill the lacunae between Berlinian pluralism and liberalist doctrine. The purpose of this thesis is to summarize the scope of theoretical differences among value pluralists, explore the controversies surrounding value pluralism, and examine different political projects preferred by various value pluralists. Throughout the essay, the following questions will be answered: What are the theoretical implications of value pluralism? Does it contradict with liberalist doctrine? If not, what account of liberalism does it approve of? In short, this thesis tries to map out the theoretical development of value pluralism since Isaiah Berlin.