This study explores the relationship between the use of the third person for self-reference by Jesus and Yahweh and suggests the potential for both divine and royal themes associated with this manner of speech. Chapter 1 highlights that this issue has received little attention in scholarship. In order to offer a thorough evaluation, the study offers a comprehensive survey of illeim in the Bible, highlighting its prominence and various rhetorical implications. Chapter 2 surveys the use of illeism in antiquity in order to address whether illeism was a common manner of speaking. Though various Greek historians refer to themselves in the third person, evidence indicates that this was a rhetorical effort sometimes used to give a sense of objectivity to their works. No evidence was found that would indicate that illeism was commonly used in direct speech. Chapter 3 surveys the Old Testament and categorizes the various uses of illeism. The study highlights the similar and prominent use by both OT kings and Yahweh. Chapter 4 explores the ANE literature for occurrences of illeism and notes the relatively prominent use among both ANE kings and preeminent pagan gods. Chapter 5 addresses the illeism of Jesus, the only person in the New Testament to use illeism in direct discourse, and finds a similar manner of use and rhetorical intention as that of Old Testament and ANE kings and that of Yahweh. In each case the illeism serves to emphasize the speaker's unique identity and authority associated with royal and/or divine status. The study also notes the illeism of Yahweh and Jesus share the common characteristics of prominence of occurrences, a shifting between first and third person, a variety of distinct self-references, and similar rhetorical intent. Chapter 6 summarizes the study and highlights the suggestive nature of the evidence. In light of the evaluation of the use of illeism by Jesus and Yahweh, based on the similar usage among Old Testament and ANE kings, and ANE gods, as well as the analysis of the various rhetorical implications of illeism, the evidence suggests that a royal and divine theme may be associated with the third-person self-references of Yahweh and Jesus. Furthermore, in light of the parallels between the two uses, the study suggests this manner of speech may be yet another way Jesus presents himself "as God."

M.A. / This work is aimed at dealing with the demand for the new ethos as proclaimed by the New Testament synoptic in view of the African context or perspective. The synoptic give a code of values by which the Christian church should live. The synoptic ethos is Jesus' ethos. Every nation and community is characterised by certain values of conduct. As a church we are also confronted by moments of decision making. This script is therefore attempting to answer or question the level of credibility taken at some point in life. Ethics which is a science of moral behaviour and principles of conduct , tells us that there is an expected way of behaviour from every individual in society. The question is when , when do we say that this is right , and when do we say this is wrong ? However, this script is not aimed at necessarily dealing with ethics in general. I have narrowed my subject to focus on the Kingdom ethos reflected in the synoptic. The only issue that one need to take into consideration is that all ethics have sources. The problem that existed in proclaiming Kingdom ethics has been religion. This script shows that religion and ethics are so interwoven that one cannot separate them. It is impossible for one to speak about one's moral behaviour and not include his religion. Religion tells people what to say and what not, what to eat and what not , where to go and what people to associate with and not. Religion and ethics are integrated in such w way that one cannot do without the other. One cannot speak about ethics outside religion. The ethos of the Jews came from their monotheistic religion, with the Law of Moses. Jesus' ethics came from His focus on the Kingdom which was both present and future. This shows again the problem of religion in Africa. African ethics have been drawn mostly from their own cultures , customs and religion. Jesus' Kingdom ethics, which is God centred, helps to show that all other sources are not relevant sources. Many church leaders in Africa are calling for an African religion and criticising the missionaries for having brought Western religion. The Kingdom ethics show how that it is not Western or African religion that matters much , all we need is the Christian religion and Jesus' ethos of the Kingdom. Finally the church is expected to play its role of reconciling this divided world. The purpose of the church is man, his human dignity and his right to develop himself in freedom. Jesus commanded the church to love, hence it is the duty of the church to be the prophetic voice of God in this confused generation. The ethics demanded by Jesus are practical and possible. We need God's mercy and grace to be real ambassadors of the Kingdom of God. As a church we have a responsibility. We need to move away from syncretism and serve God alone.

This thesis is an attempt to relate the Scriptural revelation of God's nature to the normal Christian life. It analyses the experiential factors that originally gave rise to a triune awareness of God, arguing that a contemporary recovery of those seminal events is requisite for an integration of the trinity into the Christian life. After a theological summation of the biblical revelation, the thesis then explores the nature of the orientation of the trinity within the Christian life. This orientation is brought about by observing the harmonious arrangement of the different Persons within the Godhead. Once this is done we can then ensure that this arrangement finds an echo and corresponding imprint within the Christian life. As the Christian consistently integrates that tripartite relationship into the Christian life, the doctrine of the trinity will be a continual source of sustenance and direction for life and godliness. / Philosophy, Practical and Systematic Theology / Th. M. (Systematic Theology)

This thesis is an attempt to relate the Scriptural revelation of God's nature to the normal Christian life. It analyses the experiential factors that originally gave rise to a triune awareness of God, arguing that a contemporary recovery of those seminal events is requisite for an integration of the trinity into the Christian life. After a theological summation of the biblical revelation, the thesis then explores the nature of the orientation of the trinity within the Christian life. This orientation is brought about by observing the harmonious arrangement of the different Persons within the Godhead. Once this is done we can then ensure that this arrangement finds an echo and corresponding imprint within the Christian life. As the Christian consistently integrates that tripartite relationship into the Christian life, the doctrine of the trinity will be a continual source of sustenance and direction for life and godliness. / Philosophy, Practical and Systematic Theology / Th. M. (Systematic Theology)