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.

The primary goal of this research is to produce a text-critical evaluation of the Pauline Epistles and Hebrews as represented in the writings of Clement of Alexandria, an early Christian theologian who lived ca. 200 AD. The result of such an undertaking will be a refined understanding of the transmission of the New Testament text at the end of the 2nd century, a time period for which we have very little textual data. Unlike our earliest New Testament manuscripts, the text of the early Church Fathers is preserved exclusively in later manuscripts. These manuscripts are often far removed from the original Patristic documents by both date and location. This results in an added layer of textual complexity for which the text critic must account, especially in the evaluation of a Church Father’s citation of New Testament manuscripts. Because of the multivalent nature of the research, the biblical data extracted from Clement of Alexandria’s writings will undergo several stages of statistical analysis comparing it to other early Greek New Testament manuscripts. The resulting data will reveal if the early text of the Pauline Epistles and Hebrews was stable (controlled) or if it underwent changes due to scribal additions and subtractions. It will also shed light on the citation techniques used by Clement of Alexandria, an early Christian reader. The combined data will allow New Testament scholars to generate a more precise critical edition of the Greek New Testament and come to a better understanding of how the earliest Christian communities transmitted the New Testament text.

This thesis investigates references to Paul's Christophany in the undisputed Pauline letters. Paul's Christophanic experience has been the subject of much scholarly analysis. However, treatments of this phenomenon, while widely varied, have primarily concentrated on reconstruction of the cause, event, and effects of this phenomenon, discovery of the foundation of Paul's Christology and/or reconstruction of his Christology, and on conversion/call in general. Few have focused on the purpose behind Paul's employment of his Christophanic references in their particular literary and socio-historical contexts and none have undertaken a full-length study of each Pauline Christophanic references seeking to discover the extent to which Paul uses these references in context to shape his various communities. This is the task of this thesis. It begins by setting criteria for establishing which of the many proposed references can be deemed a Christophanic reference and based on these criteria confirms five pericopae for further evaluation: Gal 1:11-17; 1 Cor 9:1-2, 16-17; 1 Cor 15:1-11; Phil 3:4-14; and 2 Cor 3:1-4:6. Each of these confirmed references is then evaluated within their specific literary and socio-historical contexts. Special attention is given to possible intertextual links which aid in interpreting Paul's larger purposes within the epistles as well as more specific purposes behind his employment of the Christophanic reference. A significant reliance on Isaiah, especially Isa 40-66, is highlighted. Through this assessment, the importance of Paul's Christophanic references as part of his larger arguments is established. It is shown how Paul uniquely shapes the various Christophanic references to fit the needs of his argument and through it, the needs of the community. Furthermore, it evidences that Paul's Christophanic references are not primarily used to establish his apostolic status or to assert his apostolic authority. Through this study, the corporate nature of Paul's Christophanic references becomes increasingly evident and multiple general conclusions are drawn, which provide a possible glimpse into Paul's understanding of his Christophanic experience. Specifically, it is argued that Paul's Christophanic references primarily functioned in three ways. They functioned didactically, providing an avenue for instruction within Paul's overall argument. They functioned paradigmatically, offering the various communities a model of correct identity and action that should be imitated. Lastly, a few of the references also functioned analogously, illustrating Paul's understanding of the shared elements of their conversion, calling, and identity, which are made possible through a revelation of Christ/Spirit to all believers.

Modern interpreters of Paul, confronted with the ubiquitous and enigmatic phrase “in Christ,” have generally ignored “messiah” as a determinative category for explaining the idiom. This is due in part to a scholarly tradition which holds that Paul did not use χριστός with its conventional sense of “messiah.” However, recent scholarship on early messianology, emphasizing the creative interpretation of scripture in the production of messiah texts, has found that Paul’s usage follows the conventions of ancient Jewish messiah language. Drawing upon this revisionist model, I argue that Paul’s use of the phrase ἐν χριστῷ and its variants is explicable in terms of his messianic re-appropriation of authoritative literary traditions. Put differently, Paul’s “in Christ” language is an innovation that nevertheless follows the customs of ancient Jewish messiah speculation. Chapter one, recounting modern treatments of “participationism” and associated language in Paul, illustrates a virtually uniform neglect of messiahship in describing his “in Christ” language. Chapter two reviews the rise of revisionist accounts of ancient Jewish messiah language which eschew the totalizing concept of “the messianic idea” and emphasize instead linguistic conventions common to messiah texts: the creative re-appropriation of scripture, the reuse of messiah syntagms in new literary contexts, and the frequent recourse to a relatively small pool of literary sources to generate conceptions of messiahship. Chapter three, a study of Paul’s messianic interpretation of the promises concerning Abraham’s seed, concludes that the phraseology “in Christ” derives from the Jewish scriptural words “in your seed,” and that the use of the idiom to denote Christ’s instrumentality in God’s actions and the identification of people as believers arises from this tradition. Chapter four, a study of Paul’s messianic interpretation of the victory of the Danielic heavenly man, concludes that Paul’s concept of solidarity with the messiah is based on that between Daniel’s “one like a son of man” and the people of God and is often expressed with the phrase “in Christ.” Finally, chapter five is a two-part catalog of “in Christ” language in Paul’s letters, part one consisting of a syntactical analysis of every instance and part two a conceptual analysis of every instance in light of the findings of chapters three and four. In sum, Paul’s “in Christ” language, like ancient Jewish messiah language generally, is the product of its author’s creative interpretative enterprise to understand and explain his messiah.

Esta pesquisa analisa a postura do Apóstolo Paulo frente à instituição da escravidão do Império Romano no período do Novo Testamento. Explica a escravidão como uma forma de dominação que representava um dos conflitos a serem superados pelas comunidades paulinas. Mostra que o pensamento teológico de Paulo foi forjado através de conflitos vivenciados ao longo de sua carreira como missionário, pastor e teólogo. Expõe os principais temas da teologia paulina no que tange o assunto da escravidão e liberdade. Para tanto, parte da experiência de conversão do apóstolo, a saber, o encontro com o Cristo ressuscitado, destacando a importância desse evento e implicações teológicas do mesmo. Toma o título de Kyrios como um dos principais eixos hermenêuticos para a compreensão da postura de Paulo frente às situações de dominação presentes na sociedade. Analisa a carta de Paulo a Filêmon como resultado de um processo histórico em que Paulo se vê na obrigação de posicionar-se diante da instituição da escravidão e a forma como esse posicionamento pode ser encontrado em sua teologia. Propõe uma atualização de sentido para carta a Filêmon, mostrando a aplicabilidade dos princípios utilizados por Paulo, principalmente no que diz respeito à agápe. / This research analyzes the attitude of the Apostle Paul against the institution of slavery in the Roman Empire in the New Testament period. Explains slavery as a form of domination that posed a conflict to be overcome by the Pauline communities. Shows that Paul's theological thinking was forged through conflict experienced throughout his career as a missionary, pastor and theologian. Sets out the main themes of Pauline theology regarding the issue of slavery and freedom. To this end, part of the conversion experience of the apostle, namely, the encounter with the risen Christ, highlighting the importance of this event and theological implications of it. Take the title of Kyrios as one of the main hermeneutic for understanding the attitude of Paul in the face of situations of domination in society. Examines Paul's letter to Philemon as a result of a historical process in which Paul finds himself compelled to place himself before the institution of slavery and how this position can be found in his theology. Proposes a sense to update letter to Philemon, demonstrating the applicability of the principles used by Paul, especially as regards agape.

This dissertation engages the question of what a queer aesthetics might look like in the context of contemporary music composition. Starting with a discussion of the problematics of “defining” queer (aesthetic) practices, I look at Pauline Oliveros’ 𝘚𝘰𝘯𝘪𝘤 𝘔𝘦𝘥𝘪𝘵𝘢𝘵𝘪𝘰𝘯𝘴, Julius Eastman’s 𝘎𝘢𝘺 𝘎𝘶𝘦𝘳𝘳𝘪𝘭𝘭𝘢 and Neo Hülcker’s 𝘈 𝘣𝘰𝘥𝘺 𝘦𝘴𝘴𝘢𝘺. 𝘍𝘪𝘤𝘵𝘪𝘰𝘯, 𝘢𝘤𝘵𝘶𝘢𝘭𝘭𝘺 to uncover particular resistant and subversive strategies present in their works. In addition to a close examination of the original score materials, I look into queer theories and writings from fields other than music, such as dance/performance and the visual arts, in order to identify and apply some of the traits that could be called queer aesthetics (or practices/methodologies) to the field of contemporary music composition. Among the topics discussed will be considerations on time/timing, utopia/futurity, professionalism/failure, queer subject matter and form/format. Avoiding the trap of closing in on a canonization of queer music practices, it is the stated goal of this dissertation to expand the framework and contribute to a new understanding of what queer composition within the context of Western classical music might look like.

Swedish children's film has established an outstanding reputation all around the world, especially since the 1940s when many quality films for young audiences came into production. In this context, Swedish children's film scholars often set its beginning in the mid-1940s. However, some films were already referred to as such in the 1920s and even before that. Nevertheless, little research on the very first Swedish children's films has conducted yet. This project, built primarily on archival research, aims to reveal how the contemporaries conceptualised the generic identity of children’s film from 1914 to 1923 – that is, from the recurring appearance of the term in daily papers to the first children’s film cluster – and thereby to offer a new perspective to Swedish children’s film history.

The aim of this study is to examine John Chrysostom’s views on slavery, specifically in his homilies on the Pauline Epistles and Hebrews. Roman slaveholding is approached as a complex habitus, and Chrysostom’s negotiation with and reimagination of this habitus is examined. The method of enquiry used is a cultural-historical analysis, and the theories of Michel Foucault and Pierre Bourdieu are extensively utilized. Moreover, based on the work of Jennifer Glancy, slavery is approached as a corporeal discourse – one focused on the slave as a body. The discursive formation of the slave-body is further deconstructed into four related corporeal discourses – namely the domesticity, heteronomy, carcerality and commodification of the slavebody. The study commences by revisiting and re-reading Hellenistic, early Roman, Judaistic, and early Christian sources on slaveholding from a cultural-historical perspective in order to reconstruct the main discursivities of the habitus of Roman slaveholding. Then, the first question asked is how Chrysostom understands the domesticity of the slave-body. Based on his exegesis of the haustafeln, it is concluded that Chrysostom negotiates and reimagines the discourse in three ways: a) he proposes a shift from strategic to tactical slaveholding; b) he formulates his theology, especially hamartiology and eschatology, on the Stoic-Philonic metaphor of domestic slavery; and, c) he advises that domestic slaves be reformed by being taught Christian virtue and trades. Secondly, Chrysostom accepts the heteronomy of all bodies, and hence uses slavery as a basis for his ethics. The body is either ruled by God or sin/passions, and the problem of institutional slavery is downplayed. Thirdly, Chrysostom affirms that slaves should remain in their carceral state and stay obedient to their masters, while masters ought to treat slaves justly since they are also slaves of God. Finally, Chrysostom sees slaves as both economic and symbolic capital, and the shift to tactical slaveholding supports his more general vision of promoting a popular asceticism in the city. Chrysostom does not simply accept, ameliorate or reject slaveholding – we rather see sophisticated discourses of negotiation and reimagination of slaveholding to fit in with his wider programme of social and ascetic reform among Christian households. / Thesis (DLitt)--University of Pretoria, 2012. / Ancient Languages / unrestricted

Athanasius of Alexandria’s list of canonical scriptures has often been taken as a natural terminus in the long, inevitable process that led to the development of a fixed “New Testament.” Recently, however, a number of scholars have challenged this point of view, arguing instead that citations, canon lists, and manuscript copies must each be placed within their own distinctive social and historical contexts before any judgment about the relationship of a given passage or book to the shifting category “sacred writing” can be made. When this careful attention to social context is applied to the use and reproduction of the work known as the Epistle to the Hebrews, a complex story of the book’s reception emerges. The Epistle to the Hebrews was written about, quoted, and reproduced to a variety of ends throughout the early Christian period. As I show, its reception was influenced not by canonical concerns per se, but instead by the utility of its theological arguments, its shifting relationship to the Pauline corpus, the history of its translation into Latin, and, to a lesser extent, its appearance in lists of sacred scripture produced by fourth- and fifth-century theologians. By placing ancient discussions of Hebrews’ status within bibliographic methodologies, assessing citation patterns in light of broader compositional and citational practices, and situating Christian manuscript evidence within the editorial customs of the time, I argue that the “canonicity” of Hebrews was never seriously questioned. Instead, historical accident, late antique book cultures, changing attitudes toward the function of apostolic authorship, and the varying transmission of scriptures in Greek and Latin conspired to produce a complex textual and material record. As the reception of even this one book shows, the transmission of early Christian writings rarely conformed to the supposedly rational decisions of church leaders about the inclusion or exclusion of certain works.

No description available.