Thesis--Catholic Univ. of America. / Bibliography: p. 181-188.

Thesis (M.A.)--Columbia International University, 2002. / Abstrakt. Includes bibliographical references (leaves 126-135).

Thesis (D. Min.)--Ashland Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 190-195).

王學晟. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 200-221) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Wang Xuesheng.

Opposition to Paul as central to the occasion of the letter to the Galatians ·(expressed in scholarly circles in terms of different opponent hypotheses) is identified as a pivotal factor in the interpretation of that letter. An analysis of some of the received opponent hypotheses reveals that today, as throughout the history of the critical interpretation of the letter, they are basically different proposals sharing the same historical and methodological components. Both components are critically examined and it is suggested that inadequate assumptions lead to an anachronistic and ethnocentric view of the nature of the conflict and consequently, from a his­ torical point of view, a distorted cypher key to the interpretation of the letter. The proposal of a social-scientific approach to the letter presents, at the meth­ odological level, the components of an alternative cypher key. It attempts to be interdisciplinary in that it accounts for the otherness of foreign cultures and distant historical eras in an integrated and explicit way. Because of the methodological components an alternative set of historical com­ ponents can be suggested. A focus on contemporary views on first-century Judaism and the expansion of the Pauline communities in the first-century world not only . points to shortcomings in the received views but provides an alternative perspective on the communicative context of the letter. A first but important step is taken to construct a probable first-century Mediterranean communicative context for the interpretation of the letter. In view of this alternative communicative context it is possible to redefine the con­ flict as a truly first-century Mediterranean one in which Paul's authority and honour were at stake. This makes it possible to construe the text in a different way. Instead of regarding the letter to the Galatians as a document of intra-Christian struggle about conflicting theological or doctrinal convictions, it is suggested that the letter be construed as the product of Paul's missionary endeavour within the household setting, the subculture of first-century Judaism, and the confines of orality and reli­ gion in the first-century world. / Biblical and Ancient Studies / D. Th. (New Testament)

Liu Tsui-yuk. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2004. / Includes bibliographical references (leaves 117-128). / Abstracts in English and Chinese. / List of Abbreviations --- p.ix / Chapter / Chapter 1. --- INTRODUCTION --- p.1 / The Issue of Rom 11 :25-32 --- p.1 / Brief Survey on Scholarly Concerns --- p.4 / Theological Considerations --- p.4 / Text-Context-Semantic Considerations --- p.7 / Purpose and Methodology of the Present Study --- p.14 / The Nature of the Epistle of Romans --- p.15 / The Role of Paul to the Community --- p.17 / The Christian Community of Rome --- p.20 / The Audience of the Epistle of Romans --- p.24 / The Thesis of the Present Study --- p.24 / Chapter 2. --- THE SOCIAL SETTING OF ROMANS IN THE LIGHT OF KIRCHENPOLITIK --- p.25 / Building up Consensus --- p.25 / The Necessity of a Consensus --- p.25 / The Necessity of a Consensus for the Roman Christian Community --- p.25 / The Necessity of a Consensus for Paul --- p.27 / The Content of the Consensus --- p.29 / Defining Self-Identity Regarding the Religion of Origin --- p.30 / The Necessity of Defining Self-Identity Regarding the Religion of Origin --- p.31 / Defining Self-Identity --- p.32 / Freeing from Jewish Identity Markers --- p.33 / Setting up New Boundary --- p.33 / Resolving Conflicts --- p.35 / "Conflicts between the ""“Strong"" and ""Weak""" --- p.35 / Boasting of the Jewish Christians over the Gentile Christians --- p.36 / Boasting of the Gentile Christians over the Jewish Christians --- p.36 / Paul's Way to Resolve the Conflicts --- p.37 / Giving Direction Regarding the Surrounding World --- p.38 / "The ""“Chrestus"" Expulsion" --- p.38 / The Content of the Instruction Regarding the Surrounding World --- p.41 / Creating an Image of World --- p.41 / Offering Orientations --- p.43 / Establishing a Structure of Authority --- p.44 / Independence of the Influence of External Authority --- p.45 / Establishing Internal Authority --- p.46 / The Lordship of Jesus Christ --- p.47 / The Leadership of Paul --- p.48 / The Structure of Authority --- p.48 / Chapter 3. --- THE CONTEXT OF ROMANS IN THE LIGHT OF KIRCHENPOLITIK --- p.51 / ROM 1:1-17 introducrtion in the Light of Kirchenpolitik --- p.52 / Rom 1:18-5 :21 The Core Values of the Gospel: Righteousness of God-To Man's Faith in the Light of Kirchenpolitik --- p.60 / Rom 6:1 -8:39 The Outworking of the Gospel: In Relation to the Individual in the Light of Kirchenpolitik --- p.66 / Rom 9:1-11:36 The Outworking of the Gospel: In Relation to Israel and Gentiles in the Light of Kirchenpolitik --- p.68 / Rom 12:1-15:13 The Outworking of the Gospel: for the Redefined People of God In Everyday Terms in the Light of Kirchenpolitik --- p.68 / Rom 15:14-16:27 Conclusion in the Light of Kirchenpolitik --- p.70 / Chapter 4. --- THE IMMEDIATE CONTEXT OF ROMANS IN THE LIGHT OF KIRCHENPOLITIK --- p.72 / Paul's Concern for His Kinspeople (Rom 9:1-5) --- p.72 / The Election and Mercy of God (Rom 9:6-29) --- p.74 / God's Election (Rom 9:6-13) --- p.74 / God's Mercy (Rom 9:14-29) --- p.75 / The Word of Faith (Rom 9:30-10:21) --- p.77 / The Mystery of God's Faithfulness (Rom 11:1 -24) --- p.80 / A Concluding Hymn of Adoration (Rom 1 1:33-36) --- p.82 / Chapter 5. --- "PAUL'S MEANING AND RHETORICAL FORCE OF ""ALL ISRAEL WILL BE SAVED"" (ROM 11:25-32) IN THE LIGHT OF KIRCHENPOLITIK" --- p.83 / Paul's Intended Audience --- p.84 / The Inaccurate Assumption: Gentile Christian Audience --- p.84 / True Audience: Gentile and Jewish Christians --- p.84 / Rom 11:25-32 in the Light of Kirchenpolitik --- p.87 / The Confession(Rom 11:25-27) --- p.87 / Prelude （(Rom 11:25a) --- p.88 / Mystery: Hardening of Israel and Fullness of Gentiles (Rom 11:25b) --- p.92 / Mystery: All Israel will be saved (Rom 11:26a) --- p.97 / The Biblical Basis (Rom 11:26b-27) --- p.102 / Concluding Remark (Rom 11:28-32) --- p.104 / Irrevocable Divine Gifts and Call (Rom 11:28-29) --- p.105 / Divine Disobedience and Mercy (Rom 11:30-32、) --- p.108 / Summary: The Rhetorical Force of All Israel Will Be Saved --- p.109 / Chapter 6. --- CONCLUSIONS --- p.115 / Bibliography --- p.119

Opposition to Paul as central to the occasion of the letter to the Galatians ·(expressed in scholarly circles in terms of different opponent hypotheses) is identified as a pivotal factor in the interpretation of that letter. An analysis of some of the received opponent hypotheses reveals that today, as throughout the history of the critical interpretation of the letter, they are basically different proposals sharing the same historical and methodological components. Both components are critically examined and it is suggested that inadequate assumptions lead to an anachronistic and ethnocentric view of the nature of the conflict and consequently, from a his­ torical point of view, a distorted cypher key to the interpretation of the letter. The proposal of a social-scientific approach to the letter presents, at the meth­ odological level, the components of an alternative cypher key. It attempts to be interdisciplinary in that it accounts for the otherness of foreign cultures and distant historical eras in an integrated and explicit way. Because of the methodological components an alternative set of historical com­ ponents can be suggested. A focus on contemporary views on first-century Judaism and the expansion of the Pauline communities in the first-century world not only . points to shortcomings in the received views but provides an alternative perspective on the communicative context of the letter. A first but important step is taken to construct a probable first-century Mediterranean communicative context for the interpretation of the letter. In view of this alternative communicative context it is possible to redefine the con­ flict as a truly first-century Mediterranean one in which Paul's authority and honour were at stake. This makes it possible to construe the text in a different way. Instead of regarding the letter to the Galatians as a document of intra-Christian struggle about conflicting theological or doctrinal convictions, it is suggested that the letter be construed as the product of Paul's missionary endeavour within the household setting, the subculture of first-century Judaism, and the confines of orality and reli­ gion in the first-century world. / Biblical and Ancient Studies / D. Th. (New Testament)

No description available.

M.A. / This script is all about interpreting and preaching that which happened and was taught in Palestine during the first century A.D. The emphasis is not so much, however, on what happened politically, but on what the socio-cultural circumstances were that surrounded those incidences. It must be noted that the political happenings had a tremendous influence upon the way people living in that age viewed their world and conducted their affairs with others around them. Their world was one that was wrought with political strife and continuous wars that ravaged the countryside and impoverished its inhabitants. This impoverishment led to resentment and deep hatred of the invaders that, in turn, led to constant uprisings against those same people. This trend had continued for many generations until the Romans came and brought some semblance of peace and prosperity to the region. However, that prosperity was not available to the ordinary man in the street. With the supposed prosperity, came a decline in morals that went dead against the grain of the culture of the Jews in particular. They reacted to this by withdrawing from society, and taking refuge in a strict interpretation of the Law of Moses. However, this was the reaction of the Scribes and Pharisees and not the populace who generally found the demands placed upon them too strict. Despite all this, social relationships were conducted at ordinary levels which accounted for some semblance of normality. and their group-orientated personalities and collective values bound them into a unit. Then came Jesus of Nazareth who captured the imaginations of many who left what little they had and followed him around the country as he taught a radically different way of dealing with existing pressures under the power of the God of Israel. However, many others believed that he was no more than a charlatan bent on organizing a revolt against the Roman authorities. Unfortunately the presentation of Jesus by his followers was based on his theological significance rather that on who he was as person living in first century Palestine, leaving no concrete evidence pointing to his humanity. The movement that developed after his death was viewed with as much suspicion as Jesus himself was, although they were really only concerned with the restoration of Israel's true worship of God. Matthew, or Levi, the tax collector was one of those who left what he was doing to follow Jesus and it is to him that authorship of the Gospel of Matthew is ascribed. It is contended that he wrote to present Jesus as the long-awaited Messiah to the Jews. How much of an influence, however, his culture and circumstances had on his writings is a matter of considerable debate as he only recorded his version of Jesus' teachings some thirty years after his (Jesus') death. The question of relevance is one that of necessity, has to be addressed. A paper of this nature would be incomplete if it was not done. It is a foregone fact that modem societies have morals exactly as low as those in first century Palestine and that there too, exists the need to remind people that there are still standards that do not conform to those prescribed by Godless men and women. But there is a great gulf between ourselves and Matthew and his audience. This gulf spans not only time, but culture as well. To begin with, the author wrote within the confines of his own cultural context, to a specific group of people with the intention of conveying a specific message to them. We stand outside of this work: to be exact, two thousand years outside of it. Our culture is not the same as theirs. So cannot hope to ever take what Matthew wrote and transpose it directly onto our own societies; we are too conditioned by our own cultural influences to do that responsibly. If, on the other hand, we sincerely wish to be responsible in our interpretation and application of the Word, we have to understand Matthew's and his audiences' context, keep it in mind all the time, and seriously endeavor to suspend our own prejudices and presuppositions in favour of letting the text "speak for itself'.

Thesis (doctoral)--Lund University. / Includes abstract. Errata sheet (tipped in). Includes bibliographical references (p. [298]-333) and index.