This project involved a close literary analysis of the three texts of Esther. The results of the literary analysis indicated that the texts displayed different textual tendencies and also represented God, the four main characters, and some minor characters, differently. The texts were then presented to real readers for an empirical study of their perceptions of the characters. The empirical data indicate some support for the difference in perception expected from the literary analysis. Readers of the AT considered the king to be more just, Mordecai to be more just and moral, and less dominant, and Esther to be more moral, than in the other two texts. Readers of the BT considered Mordecai more dominant than in the other two texts. For the justice of the king and the justice and morality of Mordecai they rated the BT between the AT and the MT. Readers of the MT considered the king to be less just and Mordecai to be less just and moral than in the other texts. However, for the dominance trait they rated Mordecai between the AT and BT. They also rated Esther between the AT and BT on the morality trait. Some of these effects, however, were modified by the factors of gender and religious affiliation. The literary analysis also suggested that there is a difference in the moral reasoning level between the three texts. This was indirectly supported by the empirical study. The fact that all except one of the differences in perception were related to the character traits of justice and morality indicates that the character traits which are most obviously related to the ethics involved in the text were the ones for which real readers perceived differences. / Subscription resource available via Digital Dissertations only.

This project involved a close literary analysis of the three texts of Esther. The results of the literary analysis indicated that the texts displayed different textual tendencies and also represented God, the four main characters, and some minor characters, differently. The texts were then presented to real readers for an empirical study of their perceptions of the characters. The empirical data indicate some support for the difference in perception expected from the literary analysis. Readers of the AT considered the king to be more just, Mordecai to be more just and moral, and less dominant, and Esther to be more moral, than in the other two texts. Readers of the BT considered Mordecai more dominant than in the other two texts. For the justice of the king and the justice and morality of Mordecai they rated the BT between the AT and the MT. Readers of the MT considered the king to be less just and Mordecai to be less just and moral than in the other texts. However, for the dominance trait they rated Mordecai between the AT and BT. They also rated Esther between the AT and BT on the morality trait. Some of these effects, however, were modified by the factors of gender and religious affiliation. The literary analysis also suggested that there is a difference in the moral reasoning level between the three texts. This was indirectly supported by the empirical study. The fact that all except one of the differences in perception were related to the character traits of justice and morality indicates that the character traits which are most obviously related to the ethics involved in the text were the ones for which real readers perceived differences. / Subscription resource available via Digital Dissertations only.

This project involved a close literary analysis of the three texts of Esther. The results of the literary analysis indicated that the texts displayed different textual tendencies and also represented God, the four main characters, and some minor characters, differently. The texts were then presented to real readers for an empirical study of their perceptions of the characters. The empirical data indicate some support for the difference in perception expected from the literary analysis. Readers of the AT considered the king to be more just, Mordecai to be more just and moral, and less dominant, and Esther to be more moral, than in the other two texts. Readers of the BT considered Mordecai more dominant than in the other two texts. For the justice of the king and the justice and morality of Mordecai they rated the BT between the AT and the MT. Readers of the MT considered the king to be less just and Mordecai to be less just and moral than in the other texts. However, for the dominance trait they rated Mordecai between the AT and BT. They also rated Esther between the AT and BT on the morality trait. Some of these effects, however, were modified by the factors of gender and religious affiliation. The literary analysis also suggested that there is a difference in the moral reasoning level between the three texts. This was indirectly supported by the empirical study. The fact that all except one of the differences in perception were related to the character traits of justice and morality indicates that the character traits which are most obviously related to the ethics involved in the text were the ones for which real readers perceived differences. / Subscription resource available via Digital Dissertations only.

This project involved a close literary analysis of the three texts of Esther. The results of the literary analysis indicated that the texts displayed different textual tendencies and also represented God, the four main characters, and some minor characters, differently. The texts were then presented to real readers for an empirical study of their perceptions of the characters. The empirical data indicate some support for the difference in perception expected from the literary analysis. Readers of the AT considered the king to be more just, Mordecai to be more just and moral, and less dominant, and Esther to be more moral, than in the other two texts. Readers of the BT considered Mordecai more dominant than in the other two texts. For the justice of the king and the justice and morality of Mordecai they rated the BT between the AT and the MT. Readers of the MT considered the king to be less just and Mordecai to be less just and moral than in the other texts. However, for the dominance trait they rated Mordecai between the AT and BT. They also rated Esther between the AT and BT on the morality trait. Some of these effects, however, were modified by the factors of gender and religious affiliation. The literary analysis also suggested that there is a difference in the moral reasoning level between the three texts. This was indirectly supported by the empirical study. The fact that all except one of the differences in perception were related to the character traits of justice and morality indicates that the character traits which are most obviously related to the ethics involved in the text were the ones for which real readers perceived differences. / Subscription resource available via Digital Dissertations only.

This project involved a close literary analysis of the three texts of Esther. The results of the literary analysis indicated that the texts displayed different textual tendencies and also represented God, the four main characters, and some minor characters, differently. The texts were then presented to real readers for an empirical study of their perceptions of the characters. The empirical data indicate some support for the difference in perception expected from the literary analysis. Readers of the AT considered the king to be more just, Mordecai to be more just and moral, and less dominant, and Esther to be more moral, than in the other two texts. Readers of the BT considered Mordecai more dominant than in the other two texts. For the justice of the king and the justice and morality of Mordecai they rated the BT between the AT and the MT. Readers of the MT considered the king to be less just and Mordecai to be less just and moral than in the other texts. However, for the dominance trait they rated Mordecai between the AT and BT. They also rated Esther between the AT and BT on the morality trait. Some of these effects, however, were modified by the factors of gender and religious affiliation. The literary analysis also suggested that there is a difference in the moral reasoning level between the three texts. This was indirectly supported by the empirical study. The fact that all except one of the differences in perception were related to the character traits of justice and morality indicates that the character traits which are most obviously related to the ethics involved in the text were the ones for which real readers perceived differences. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.

This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism. / Subscription resource available via Digital Dissertations only.