This study is a contextual exegetical encounter with the text of the Sermon on the Plain in Luke 6:12-7:17 which is an ethical discourse embedded in the Jesus tradition where Jesus speaks and acts in solidarity with the poor and the marginalized. The study applies the ethical paradigms of the discourse for socio-economic and political justice to the context of the present Namibian public economic establishment which is unjustly increasing socio-economic disparities in society. The study has therefore adopted Burridge’s (2007) ethical model of an open and inclusive community of Jesus in Luke which Jesus forms and in which he encourages egalitarian socio-economic praxis. Burridge finds this model -the “all-embracing portrait of Jesus” - in Luke’s community. It opens up to all as “it seeks to imitate Jesus”. The Sermon on the Plain is in the current study seen as the epicenter of Luke’s presentations of Jesus’ socio-economic and political ethical teaching and praxis for an egalitarian community, the ethical model which Luke expands throughout his narrative account of the gospel. The Evangelical Lutheran Church in Namibia (ELCIN), the particular contextual focus of this study, is taken as an open and transformative community of Bible readers where this ethical model could be embraced and effect some changes in human behavior that may lead to a more fair, inclusive and equitable socio-economic community, both within the Church and in the predominantly Christian Namibian society. For necessary methodological and hermeneutical approaches to ways in which the New Testament ethics of Jesus - which are the ethical paradigms of ancient communities - can be relevant and applicable to our present day contexts, this study has made use of Burridge’s method that considers New Testament ethics as starting with the historical Jesus. The reconstruction of the historical Jesus and our access to the ethics of Jesus are, according to Burridge, possible through our reading of biblical texts and gospels which are like stained glass so that our picture of what lies behind the text is not unimpeded. This model has been employed by the current study to see beyond Luke’s text the historical Jesus who is part of the peripheral peasant communities. In his context, he encourages the families and villages to sustain their limited socio-economic power through sharing, a form of resistance that Moxnes (1988) terms the “moral economy of the limited good” within the exploitative ruling system. The study identifies the ancient levels of the early Jesus tradition through which the socio-economic and political ethics of Jesus underwent adaptations and continuation. Burridge’s method of the imitation of Jesus and its hermeneutic approach of the gospels as stained glass are in this study applied in Draper’s (1991) African contextual exegetical tripolar framework for our present appropriation. Burridge reads the gospels as narrative biographies of Jesus, presenting Jesus’ words and activities, the umbrella narrative genre in which the ethics of Jesus are not considered as isolated rules or moral prescription. Rather they are rather part of the whole life story of Jesus in which both his rigorous and unconditional acceptance ethics are checked against each other. This approach has led the present researcher to see the community of the followers of Jesus as the place where our ethics of love, mercy, and grace are lived out in tension with the justice of God, which is also at the centre of Jesus’ proclamation of the reign of God as the alternative to socio-economic and political exploitation. This study has therefore argued for the love of Jesus for the marginalized, a love which pushed Jesus to the margins, risking even his life for the sake of justice. ELCIN has been implicated by the dense empirical data of this study. Both the interviews and sermons collected in its Eastern Diocese substantially confirm ELCIN”s timidity, even silence, when it comes to addressing socio-economic and political injustice in Namibia. The study’s findings constitute a qualitative pattern that is transferable to the whole of ELCIN. Therefore the study concludes that ELCIN is collaborating with the proponents in our present government of an unjust system. The data indicates that this situation is accountable for socio-economic and political polarization. The study conscientizes ELCIN, in its prophetic task, to speak from the perspective of the poor and the marginalized, among whom the Church’s “social location” is situated as it continues “seeking to imitate Jesus”. The study suggests that the Church should shift from the traditional spiritualizing of human daily life experiences to critical contextual biblical hermeneutics and appropriation which motivates self-theologizing and local debates. It crucially suggests that ELCIN distances itself from the euphoric excitement of political independence to choose a position of critical solidarity with the state and to operate without its voice being marred by ambivalence. Transformative and liberating formal and informal education is suggested as essential for empowering the marginalized, whereby ELCIN can play a vital role. Reading the Bible together as an open community of the followers of Jesus is suggested so that ELCIN will become an interpretive community that dialogues and openly debates socio-economic and political issues in the light of its unbiased appropriation of the biblical message. / Thesis (Ph.D.)-Unviversity of KwaZulu-Natal, Pietermaritzburg, 2013.

Thematic interrelation is an underdeveloped field of inquiry in Lukan studies. The design and elegance of Lukan theology begs for guided investigation into a possible system of organisation that governs history and theology, that is, narrative and theme. Based on the Greimasian Actantial Model, morpho–syntactical structural–critical analysis of Luke and Acts reveals that the covenant concept in its operative aspect of service functions as an organising principle, structuring the narratives and facilitating thematic interrelation. A survey of representative Lukan research consisting of five methodologically determined approaches shows a commonality regarding Lukan purpose. These all share the “plan of God” as a fundamental concept, thus intimating its plausibility as a common organisational principle in the text. This observation encourages further analysis of Lukan narrative and meta–narrative as relevant subject matter. Investigation into the purpose and goals of Ancient Jewish and Ancient Greek literature suggests that the concepts of piety/holiness and justness combined with a notion of divine order and expectation demonstrates organisational capacity. Under the terms and conditions of the Old Covenant three non–exclusive themes/concepts hold organisational functionality and ability to facilitate thematic interrelation: Exodus typology, the covenant concept and the eschaton idea. Exodus typology connects narrative with theme, developing Israel’s story. The covenant idea frames stories using parallelism and gives the meta–story progression. The eschaton idea presents the Day of YHWH as an organisational principle guiding the story of judgment to restoration. It is observed that the covenant concept is the most prevalent of these themes/ideas. Assuming the conceptual unity of Luke and Acts and adopting a morpho–syntactical structuralist approach, it was observed that the covenant concept in its operative aspect of service occurred as Helper at ten places, determining the development and structure of the meta–narrative. According to the Greimasian Actantial Model, Israel failed to fulfil its covenant–based mandate to serve God and shine God’s light of mercy to the nations. Jesus, Israel’s new Helper, becomes the Subject and by his covenant–based ministry, characterised as the greatest service, resolves the problem that prevents Israel from carrying out its divine mandate and sets the stage for its fulfilment. In Jesus Israel is given new leaders, an ethical platform of discipleship and the Holy Spirit. The apostle Paul as the epitomised and exemplary witness and servant of Jesus fulfils what Israel could not. He is vindicated in righteousness and shares in the Isaianic ministry of Jesus, to bear witness to leaders and to shine God’s light to the nations. Paul is unhindered in this ministry. Additionally, in thematic–critical terms, the key placement of the covenant concept in its operative aspect of service at plot–defining junctures features its catalytic dynamic as a “template” concept advancing the re–conceptualising of themes and providing a platform for meaningful relation. The evidence thus suggests that the covenant concept in its operative aspect structures the conjoined narratives of Luke and Acts. It also provides a basis for relation between the divine and humans in the context of the history of God’s salvation, linking history and theology, and makes possible a discernible means to thematic interrelation. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.

Thematic interrelation is an underdeveloped field of inquiry in Lukan studies. The design and elegance of Lukan theology begs for guided investigation into a possible system of organisation that governs history and theology, that is, narrative and theme. Based on the Greimasian Actantial Model, morpho–syntactical structural–critical analysis of Luke and Acts reveals that the covenant concept in its operative aspect of service functions as an organising principle, structuring the narratives and facilitating thematic interrelation. A survey of representative Lukan research consisting of five methodologically determined approaches shows a commonality regarding Lukan purpose. These all share the “plan of God” as a fundamental concept, thus intimating its plausibility as a common organisational principle in the text. This observation encourages further analysis of Lukan narrative and meta–narrative as relevant subject matter. Investigation into the purpose and goals of Ancient Jewish and Ancient Greek literature suggests that the concepts of piety/holiness and justness combined with a notion of divine order and expectation demonstrates organisational capacity. Under the terms and conditions of the Old Covenant three non–exclusive themes/concepts hold organisational functionality and ability to facilitate thematic interrelation: Exodus typology, the covenant concept and the eschaton idea. Exodus typology connects narrative with theme, developing Israel’s story. The covenant idea frames stories using parallelism and gives the meta–story progression. The eschaton idea presents the Day of YHWH as an organisational principle guiding the story of judgment to restoration. It is observed that the covenant concept is the most prevalent of these themes/ideas. Assuming the conceptual unity of Luke and Acts and adopting a morpho–syntactical structuralist approach, it was observed that the covenant concept in its operative aspect of service occurred as Helper at ten places, determining the development and structure of the meta–narrative. According to the Greimasian Actantial Model, Israel failed to fulfil its covenant–based mandate to serve God and shine God’s light of mercy to the nations. Jesus, Israel’s new Helper, becomes the Subject and by his covenant–based ministry, characterised as the greatest service, resolves the problem that prevents Israel from carrying out its divine mandate and sets the stage for its fulfilment. In Jesus Israel is given new leaders, an ethical platform of discipleship and the Holy Spirit. The apostle Paul as the epitomised and exemplary witness and servant of Jesus fulfils what Israel could not. He is vindicated in righteousness and shares in the Isaianic ministry of Jesus, to bear witness to leaders and to shine God’s light to the nations. Paul is unhindered in this ministry. Additionally, in thematic–critical terms, the key placement of the covenant concept in its operative aspect of service at plot–defining junctures features its catalytic dynamic as a “template” concept advancing the re–conceptualising of themes and providing a platform for meaningful relation. The evidence thus suggests that the covenant concept in its operative aspect structures the conjoined narratives of Luke and Acts. It also provides a basis for relation between the divine and humans in the context of the history of God’s salvation, linking history and theology, and makes possible a discernible means to thematic interrelation. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.

Doctor of Philosophy (PhD) / Note: This version has been edited to remove names for privacy reasons. For a full copy please contact the author. / Writers of PhDs have a unique, personal and in-depth relationship with their subject-matter, which develops over a number of years. What happens when life intrudes so much into the research and writing that it takes over the subject matter, so that the original struggle for objective scholarship threatens to become subsumed in emotion and self-discovery? How does the supervisor, forced to keep a certain distance from an intimate and tumultuous relationship, still teach? The supervisor can do worse than guide their student towards the genre of Life-Writing, within which a flourishing of sub-genres may be accommodating to such a journey. For a closed-records adoptee caught up in the reunion processes sparked by the 1990 changes to the Adoption Act, critical readings of Peter Carey and Janette Turner Hospital developed into the invention of the Adopted Body, the Subject Adoptee and a new way of seeing: ado/aptive reading and writing. Perhaps in the field of ado/aptive theory, the stolen generations, intercountry adoptees and the white closed-record adoptees of Australia can re-invent themselves, develop their identities and create a genre of academic theory unique to Australia.

Thesis (Ph. D.)--University of Sydney, 2008. / Title from title screen (viewed 29 Apr. 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of English, Faculty of Arts. Degree awarded 2008; thesis submitted 2007. Includes bibliographical references. Also available in print form.

Thesis (D.W.S.)--Institute for Worship Studies, Florida, 2004. / Abstract. Includes bibliographical references (leaves 292-297).

Thesis (D.W.S.)--Institute for Worship Studies, Florida, 2004. / Abstract. Includes bibliographical references (leaves 292-297).

Thesis (D.W.S.)--Institute for Worship Studies, Florida, 2004. / Abstract. Includes bibliographical references (leaves 292-297).

This essay consists of six chapters with an introduction and conclusion. INTRODUCTION: The introduction sets out the scope of the essay and states the methodology that is followed. CHAPTER I: THE PEOPLE OF GOD. This and the next two chapters deal with the Pauline conception of the Church. This chapter deals in particular with Paul's understanding of the continuity of the Church with Israel. The Old 'Testament terms and types that Paul uses are examined and their new application to the Church noted. The Church is examined as the "people of God", the "ekklesia" the "saints", the "elect" and the "temple of the Holy Spirit". CHAPTER II: THE WHOLE CHRIST. This chapter deals with the understanding of the Church as being "in Christ", as being "with Christ" in his redemptive acts. Here the close union between Christ and the Christian is examined,especially as it is conveyed by the "local" understanding of "in Christ" and the Christians' participation "with Christ" in baptism. The term fellowship (Koinonia) is also examined. The chapter concludes that Paul regards Christians as being "solid" with Christ. CHAPTER III: THE BODY OF CHRIST. Here the corporate understanding of the Church as the Body of Christ is examined. After a brief survey of various theories of origin it is suggested that the formula and concept itself was an original Pauline formulation. The "body of Christ" is closely identified with the actual redemptive acts, but it is exceeding the figures usage to regard the Church under this figure as the Iiteral physical body of Christ. While the term is used metaphorically, it is yet more than a metaphor. It expresses the corporate nature of the Christian Church, in its union with Christ. CHAPTER IV: LUKE, JESUS AND THE COMMUNITY. This chapter looks at Luke's treatment of Jesus' purpose. It seeks to answer the question as to whether Jesus intended to found a community. The question of eschatology and its relationship to the Lukan concept of the Church is examined. It is shown that Luke did have an interest in eschatology and that this did not prevent him conceiving of Jesus' founding a community. CHAPTER V: THE RESTORATION OF THE PEOPLE OF GOD (ISRAEL). We see in this chapter that Luke has an unique ecclesiology. For he does conceive of a Church, but one that is essentially Jewish, in fact the restored Israel. Luke only envisages one Israel, from which unbelieving Jews are cut off. This Israel, as part of its restoration, comprehends within itself both the Samaritans (who are viewed by Luke more as Jews than non-Jews) and the Gentiles. CHAPTER VI: THE APOSTLES, THE HOLY SPIRIT AND THE COMMUNITY. The Apostles are regarded by Luke as the regents of the restored Israel, not really as the guarantors of a Jesus tradition or as the first ecclesiastical officials. As such they are instrumental in showing the Church's continuity with Israel and the events of Jesus' Resurrection and Ascension. They are vital for the Lukan conception of the restoration of Israel. When this is done by the inclusion of believing Jews, Samaritans and Gentiles, they disappear from Luke's account. The Holy Spirit is viewed as Jesus' gift to the Church, which guides it into an understanding of its universal nature. The Holy Spirit is seen as essential in Christian initiation. Participation in the Holy Spirit, together with the Church's common origin, give the Church its unity and life. CONCLUSION. The conclusion sums up the Lukan and the Pauline concepts of the Church, noting both their similarities and the points wherein they differ. Reasons are advanced for these differences.

[pt] A presente dissertação, que tem como Título O Outro que me justifica, trata-se de uma análise exegético/hermenêutica sobre a perícope Lucana 18, 9-14, a parábola do Fariseu e do Publicano. A metodologia adotada é a aplicação dos passos do Método Histórico Crítico, trazendo também algumas considerações para a realidade geral da teologia e algumas ciências afins, como a filosofia e a psicologia. A parábola de Lc 18, 9-14, conhecida como a do Fariseu e do Publicano, ao longo da história vem sido interpretada como uma parábola que trate sobre a oração, ou seja a forma adequada com que o discípulo deve se referir a Deus. Outra linha recorrente ao longo da história é a de que esta tenha sido uma parábola sobre a humildade, já que a atitude soberba do fariseu contrasta com a figura humilde do publicado que nem sequer ousa levantar os olhos aos céus, e que desce para casa recebendo os favores divinos. O presente trabalho continua a mostrar a validez dessas interpretações, ao mesmo tempo mostra que eles não são suficientes para mostrar a riqueza de significado do texto. O presente trabalho se propõe a mostrar a parábola como um exemplo presente já nos sinóticos da doutrina da justificação pela fé, que será posteriormente desenvolvida pelo apóstolo Paulo, e que abarca com maior totalidade o sentido semântico desta, e que abarca também as interpretações anteriores que foram feitas desta. / [en] This work, which has the title The Other justifying me, this is an exegetical analysis / hermeneutics on the pericope Lucana 18, 9-14, the parable of the Pharisee and the Publican. The methodology is the implementation of the steps of the Critical History Method, also bringing some considerations to the overall reality of theology and some related sciences, such as philosophy and psychology. The parable of Luke 18: 9-14, known as the Pharisee and the Publican, throughout history has been interpreted as a parable that deals on prayer, that is the proper way in which the student must refer to God. Another recurring line throughout history is that this was a parable about humility, as the superb attitude of the Pharisee contrasts with the humble figure of published that dares not even raise his eyes to heaven, and down home receiving the divine favors. This study continues to show the validity of these interpretations, at the same time shows that they are not enough to display the text meaning of wealth. This paper aims to explain the parable as an example already present in the synoptic of the doctrine of justification by faith, which will be further developed by the apostle Paul, and that includes most all the semantic meaning of this, and that also includes previous interpretations They were made from this.