Thesis (M.A.)--Boston University / Resurrection, as characterized by Paul, attains its clearest significance when viewed in the context of all his letters, rather than through the lens of two or three more prominent verses. Its meaning lies at the basis of all of Paul's thinking, giving to life a fullness and purpose. Without the doctrine of resurrection Pauline theology is substanceless, a barren theory, wandering athirst in the desert of human hope. Seen at the heart of his thinking, resurrection becomes the central strand which uniquely links the various strains of his thought into a unified whole. Before his Damascus road experience Paul ranks as a Pharisee of the first order, especially in his zeal to trample on foreign elements of thought. The irradiance of a new day, the light of the life and love of Jesus, dawned in Paul's thought as he journeyed from Jerusalem to Damascus. A man of intrinsic goodness, misdirected as it sometimes may have been, Paul traversed the barren sands o:f arid law, Judaism grom stale because of its essential lack of inwardness. In the conflict of a choice between the old and the new, Paul awakened to the essential ethic of Christianity. His own regeneration in this period demonstrated to him the need :for universal human regeneration [TRUNCATED]

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This study of the Greek text of Acts in Codex Bezae seeks to demonstrate how the practice of textual criticism can be helped by the application of discourse analysis to internal linguistic criticism. In so doing, it aims to throw light on the origin and purpose of the Bezan text. The text of Codex Bezae is compared with that of Codices Sinaiticus and Vaticanus. After an initial section explaining the method used and outlining the principles of discourse analysis, a selection of the types of variant readings is examined exhaustivelyi connectives, word order, prepositions, divine names and the spelling of Jerusalem. Grammatical and pragmatic features (particularly the context and the writer/recipient relationship) are considered. In the final section, consecutive variants in extended portions of text (1: 15-26; 12: 1-12,18-25; 113: 1-18) are the object of exegetical study. The findings of the analyses challenge the traditional view of the Bezan text as a late and wayward text, the work of a slipshod and fanciful scribe. It emerges, on the contrary, as a careful and deliberate work, displaying a high degree of inner coherence and remarkably close to the linguistic patterns which can be discerned in the text which is common to all three manuscripts. The results further suggest that the text peculiar to Codex Bezae was the work of an early Christian editor familiar with the Jewish background of the Church. Its purpose seems to have been to amplify and enhance the first text of Acts for the benefit of Jewish recipients in order to demonstrate the continuity between Judaism and Christianity and especially the divine endorsement of the openness of the new movement to the Gentiles. The Bezan revision of the original is, thus, a valuable witness to the life of the early Church and a demonstration of the acceptable fluidity of the pre-canonical text.

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This thesis provides an examination of John’s depiction of Jesus in Revelation. Past studies of John’s presentation of Jesus in Revelation have tended to focus upon either the synthesis of the various themes and phrases or upon a particular image used throughout the book. Past studies have likewise generally focused upon either the Old Testament or Roman emperor worship as the major source for the imagery used by John. Within this thesis, I argue that John interacts with imagery from his cultural context (Roman emperor worship), from the key writings of his apparent religious heritage (the Old Testament), and from convictions shared with the wider early Christian community. In the sections devoted to each of these three sources (Roman emperor worship, the Old Testament writings, and early Christianity), I provide an assessment of the way that John utilizes images, phrases, and motifs from each in his depiction of Jesus. The interaction with this material represents, I argue, not a haphazard conglomeration of material from divergent sources, but rather a complex, well-developed set of religious convictions concerning Jesus, creatively expressed in this early Christian writing.

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Bibliography: pages 136-147. / This study analyses the nature and basis of Vernon Robbins' socio-rhetorical criticism and its applicability to Luke 10:25-37. The main purpose of the study is to highlight the usefulness of socio-rhetorical criticism to parabolic interpretation through an assessment of its implications for the analysis of Luke 10:25-37. A comprehensive study of Robbins' approach and its applicability to the parable of the Good Samaritan (10:25-37) is conducted in three parts, in an attempt to derive a more precise understanding of the nature of the approach, and the manner in which Robbins grounds his thought in this interpretative process. Part I elucidates the theoretical basis of the study and its assumptions. Also included is a discussion of previous major trends in parabolic interpretation. This survey is important because it is not possible to commence a study of a parabolic text without presenting a brief chronological orientation of methodological approaches employed by scholars over the years. This section concludes with a consideration of Robbins' socio-rhetorical criticism as a significant innovation by moving boundaries and calling for dialogue among diverse disciplines. Part II gives a demonstration of socio-rhetorical criticism as it explores Luke 10:25- 37. Using tools of analysis from different disciplines as suggested in socio-rhetorical criticism, this study attempts to detect and emphasise a relationship between various approaches that have been applied to the parable of the Good Samaritan (Luke 10:25- 37) in an interdisciplinary manner. In the first section, attention is drawn to the relationship of various segments of Luke 10:25-37 to other texts, culture and history. It has been concluded that Luke set out to write his own version of a story which is not found elsewhere in the Synoptic Gospels, though a possible relationship exists between Luke 10:25-28 and Mark 12:28-34 (parallel Matthew 22:34-40) and parts of the Old Testament. In the second section, the language in Luke 10:25-37 is described covering the frequency of items, characterisation and voices, structure of the passage, and argumentation. The language employed contrasts the care of the needy and oppressed shown by the Samaritan with the negligence of the leaders of Israel. In the third section, the question of ideology as portrayed in Luke 10:25-37 is discussed in order to understand the political forces, personalities and institutions that shaped the lives and common destiny of the people in the first-century. In the fourth section, Luke 10:25-37 is analysed in the light of eastern Mediterranean cultural values by highlighting the concept of 'hospitality' which is closely related to the social value of 'honour-shame.' It is argued that Luke underscores the honourable position of Jesus as against that of the lawyer and the Temple hierarchy who are depicted as people who possessed great honour but lacked compassion. In the fifth and final section, the concept of the sacred in Luke 10:25-37 is discussed in order to explain the manner in which readers employ texts to convey the relationship between the sacred and the human. Thus, by exploring different methods of reading Luke 10:25-37, this study is concerned with the challenge of developing an integrated, relevant approach towards the understanding of Gospel texts in general and parables in particular. Part III covers the evaluation of the approach and the conclusions that can be drawn. The issues discussed in the evaluation include a critique of socio-rhetorical analysis in the context of its application to Luke 10:25-37, showing its strengths and weaknesses. On the basis of these findings, it has been concluded that, while some weaknesses may be detected in the approach, on the whole the useful insights it provides may be of great value in the understanding of Gospels in general and parables in particular. A final chapter draws some of the themes together from the three parts in formulating a conclusion.

A thesis submitted to the faculty of THEOLOGY AND RELIGION STUDIES in fulfillment of the requirements for the degree of DOCTOR OF THEOLOGY in the department of SYSTEMATIC THEOLOGY, ETHICS AND HISTORY OF CHRISTIANITY at the UNIVERSITY OF ZULULAND, 2003. / Two assumptions shape modem Pauline studies. They are that the Apostle Paul -wrote letters, and that his theology can be reconstructed from these letters. The problem is that one cannot decide which of the letters is authentic unless one first knows something about Pauline theology. Much of the modern picture of Paul is biased by the same theology it claims to discover. One way of bypassing this problem is to turn to sources not written by Paul. In Christian literature of the first and second centuries, Paul features prominently as the champion of various Pauline Schools. Scholars have previously ignored this literature for reconstructing historical traditions about Paul. Yet it contains valuable historical information that provides an objective basis upon which one can evaluate the modem approach to Paul's letters and theology.

The two-document hypothesis (involving the claim that Mark is a source for Matthew and Luke) has long been regarded by the majority of New Testament scholars as firmly established. Recently its status has been challenged by proponents of the Griesbach hypothesis (by which Matthew is a source for Luke and Mark). Since much gospel research depends on the validity of the two-document hypothesis, resolution is urgently needed. In 1863 Heinrich Julius Holtzmann argued that an examination of the Old Testament quotations in these three gospels would favour the two-document position. His argument depends on the existence of two groups of quotations in Matthew: those of Septuagintal text-type which Matthew copied from Mark, and those similar to the Hebrew, which Matthew preferred when on his own. My research indicates that these two groups cannot be clearly demarcated. Some quotations peculiar to Matthew are Septuagintal, and on only four occasions do Matthew and Mark both quote the Septuagint verbatim. Because grouping quotations by text-type proved inconclusive, a second method was used. A detailed comparison was made of the text of quotations which occur in more than one gospel. Then each of the two major positions in turn was assumed, to determine which would best explain the texts of the gospels for each quotation. The twodocument position had a decided edge (in those cases where a decision was possible). In addition to helping to confirm the two-document hypothesis, this research resulted in two significant observations. First, Matthew follows his sources with great care. Second, even when quoting the Old Testament on his own, Matthew seems to rely for the most part on some form of the Septuagint. In combination, these two observations suggest that Matthew may have used ·a form of the Septuagint which in places was assimilated toward the Hebrew. / Thesis / Doctor of Philosophy (PhD)

The purpose of this study is to trace out the theme of the outpouring of the Holy Spirit throughout the Old Testament promises and the New Testament fulfillment. It is argued that the possession ofthe prophetic Spirit is one ofthe important identity markers of the early Christian church. The first chapter deals with the role of the Spirit in Second Temple Judaism. Jewish texts preceding and subsequent to the New Testament are used to piece together the Jewish understanding of the Spirit in the Second Temple period. This chapter deals primarily with the theory of the cessation of the Spirit in Second Temple Judaism. It is the argument of this chapter that the Second Temple view was that the Spirit continued to be active but that the Spirit's prophetic role was transformed after the last biblical prophet. The second chapter deals with the outpouring of the Spirit in the prophecies of lsaiah and Ezekiel. More important than Isaiah and Ezekier s original intent is how these prophecies were understood in Second Temple Judaism. It is argued that the Jewish exile was understood as continuing in a spiritual sense beyond the return to Palestine. As a result. Isaiah and Ezekiers prophecies which were originally linked to their own historical situations were given an expanded theological context. Isaiah and Ezekiers prophecies are arranged according to the following themes: 1) the Spirit and the Messiah. 2) the Spirit and eschatology. 3) the prophetic Spirit. 4) the pouring out of the Spirit upon the people, 5) the Spirit and obedience. 6) the Spirit of redemption. and 7) the Spirit of justice and reconciliation. The third chapter is an exegesis ofthe best known prophecy ofthe outpouring ofthe Spirit: Joel 2:28-32. Joel's prophecy is studied in its original historical context as well as how it was interpreted in Second Temple Judaism. The prophecy of Joel presents an eschatological outpouring ofthe Spirit upon "all flesh." Joel develops the definition of"all flesh" by specifying that all gender, age and social barriers are removed. Joel continues his prophecy by speaking ofthe judgement ofthe nations on the Day ofthe Lord. The fourth chapter is a study of the outpouring of the Holy Spirit in the synoptic Gospels. the Gospel of John and the Pauline epistles. It is demonstrated that the synoptic Gospels see the coming of the Spirit primarily in terms of Jesus' possession of the Spirit, although there is a promise that Jesus would baptize people with the Holy Spirit. John's understanding of the pouring out of the Spirit is that the Spirit would be given after Jesus' death and that the Spirit would function in the role of the "Paraclete." Paul saw the possession ofthe Spirit as being vital for the church's unity. The final chapter deals with the outpouring of the Spirit in Luke-Acts. While the Gospel of Luke focuses primarily on Jesus' possession of the Spirit. there are hints of the future inclusive possession of the Spirit. The fulfillment ofJoel's prophecy that "all flesh" would receive the Spirit is fulfilled at Pentecost. The church struggles with the inclusivity of the Gospel. and it is only after similar Spirit outpourings that various fringe groups are accepted into fellowship. The conclusion ofthis study is that the Spirit was an important identity marker for the early church. Possession of the Spirit broke dov.n many societal distinctions and created unity among believers. Although possession ofthe Spirit was not the only identity marker, it was an important theme for the early church. / Thesis / Master of Theology (Th.M)