Prom the time of the discovery of the Odes of Solomon relationships to the Johannine Literature have been seen. As during the course of this century new documents were discovered and related to the Fourth Gospel, as for example Mandaean texts, the Dead Sea Scrolls, the Gnostic library from Chenoboskion, so they have also been related to the Odes, The investigation into the relationship between the Odes of Solomon and the Johannine Literature is based on four main areas - Christology, Soteriology, the Holy Spirit, and Eachatology, A study of these four areas reveals that although there is a certain amount of correspondence in terminology and concept, the differences are greater than the similarities. Particularly important for both the Odes and John is Christology, and it can be shown that only in the very basic titles of Christology is there any correspondence in terminology, but these terms are not employed in the same way. The attempt to express the nature of the relationship leads to an investigation of the place of Gnosticism in early Christianity. This is a question beset with difficulties because of the lack of agreed terminology and the problems of definition. Therefore we attempt to define what is meant by Gnosticism, and to draw some conclusions about the relationship between the Odes and John on the one hand, and Gnosticism on the other. In attempting to define the relationship between John and the Odes more closely, we refer to other religious movements to which they axe related - Judaism and the Quraran movement. Gnosticism, Mandaeism, and also to 0, Cullmann's thesis of the relationships of the Johannine circle. We conclude that the area which best provides the link between the Odes and John is Gnosticism, the language and conceptuality of which is seen to be part of the Syrian environment of the Odes and John,

In Imami Shi'ism, no position is more desirable than that of a martyr. Martyrdom plays a significant role in Islam but is particularly salient in the Shi'i tradition which deems Husayn ibn 'Ali, the third Imam, as the personification of struggle and death in the way of God. This thesis will argue that his sister, Zaynab, also qualifies as a martyr according to dominant theories on martyrdom in Shi'ism. Martyrdom is the spiritual reward for the physical actions of defending truth and constructing a model for others to emulate. Through delivering testimony, safeguarding the Imamate, and perpetuating Husayn's model of martyrdom for generations to come, Zaynab establishes an alternative but legitimate paradigm of martyrdom. How Zaynab died is under contention, but whether she was killed or died naturally, she meets the criteria of a martyr in Shi'i thought. Popular verbal discourse often affirms Zaynab's martyrdom while written works, although crediting her as Husayn's greatest supporter and partner, do not readily afford her the honor. This thesis wi II argue that Zaynab undoubtedly attains the station of martyrdom through her actions following Husayn's death at the Battle of Karbala. Recognizing Zaynab as a martyr will not only enrich the meaning of martyrdom, but present it as a station that is attainable for all who wish to struggle and die in the way of God, whether in the manner of Zaynab or in the manner of Husayn.

This paper compares the theology and praxis of Canadian Mennonite giving to the biblical texts of Paul’s collection for Jerusalem, particularly 1 and 2 Corinthians. It is based on interviewing Mennonite donors and fundraisers, and using the resulting issues about giving to probe the Pauline texts for practical details about asking for money and donating money. The paper suggests how Pauline theology and praxis might further inform giving and fundraising in the Mennonite church.

The soteriology of the English 14th century mystic Julian of Norwich moves in the direction of a hope for universal salvation. The ground for this hope is established through Julian’s appropriation of the doctrine of the soul’s creation in the image of God, the imago dei. Previous studies have primarily focussed on Augustine’s influence on Julian’s use of the imago dei doctrine. While this has been fruitful, in order to better grasp the nuances of Julian’s anthropology and soteriology, it is essential to also attend to Cistercian influences. In particular, William of St. Thierry’s notion of the will that remains godly in spite of sin and Aelred of Rievaulx’s writing on friendship provide important background to the development of Julian’s soteriology. Interestingly, Julian very rarely explicitly mentions the term image of God. However, in her use of the Middle English word kynd, Julian clearly invokes the doctrine of the imago dei. Further, the doctrine of the imago dei powerfully informs her imagination such that the trope of image may be seen behind important theological developments such as the correspondence between the human and the divine and her notions of what is potentially occurring in the process of contemplation. Close attention to the image tropes that structure Julian’s contemplation and her various usages of the word kynd reveals the complexity of Julian’s adaptation of the doctrine of the imago dei and elucidates the ground of her soteriology.

This paper compares the theology and praxis of Canadian Mennonite giving to the biblical texts of Paul’s collection for Jerusalem, particularly 1 and 2 Corinthians. It is based on interviewing Mennonite donors and fundraisers, and using the resulting issues about giving to probe the Pauline texts for practical details about asking for money and donating money. The paper suggests how Pauline theology and praxis might further inform giving and fundraising in the Mennonite church.

The soteriology of the English 14th century mystic Julian of Norwich moves in the direction of a hope for universal salvation. The ground for this hope is established through Julian’s appropriation of the doctrine of the soul’s creation in the image of God, the imago dei. Previous studies have primarily focussed on Augustine’s influence on Julian’s use of the imago dei doctrine. While this has been fruitful, in order to better grasp the nuances of Julian’s anthropology and soteriology, it is essential to also attend to Cistercian influences. In particular, William of St. Thierry’s notion of the will that remains godly in spite of sin and Aelred of Rievaulx’s writing on friendship provide important background to the development of Julian’s soteriology. Interestingly, Julian very rarely explicitly mentions the term image of God. However, in her use of the Middle English word kynd, Julian clearly invokes the doctrine of the imago dei. Further, the doctrine of the imago dei powerfully informs her imagination such that the trope of image may be seen behind important theological developments such as the correspondence between the human and the divine and her notions of what is potentially occurring in the process of contemplation. Close attention to the image tropes that structure Julian’s contemplation and her various usages of the word kynd reveals the complexity of Julian’s adaptation of the doctrine of the imago dei and elucidates the ground of her soteriology.

Work occupies a significant part of our lives, and yet it is often not given sufficient attention. Certainly there is much consideration given to finding a career, and succeeding in work, but not enough to how our work affects and defines us as human beings. The default Christian position has been that we must find our vocation, what we have been called by God to do, and that will result in satisfying meaningful labour. However, vocation has not necessarily led us to be more satisfied in our work, or to solve the many issues related to work. This thesis suggests that we may find a new method of understanding our work by returning to some important themes of Christian faith. The resurrection of Jesus Christ gives us a hope for the future, and allows us to reconsider our place within the narrative of history. Along with resurrection, the hope of new creation gives us a goal to work towards and a future existence which we may anticipate in the present. This anticipation of the future can change how we work, and give us reason to reconsider our understanding of our work in the present.

Luke 8:1-3 is the only explicit indicator in scripture that Jesus receives financial provision during his ministry. Interestingly, the donors are wealthy women. From a social historical perspective who are these women who travel with Jesus and the Twelve? Is it possible for women in first century Palestine to have finances at their disposal? What is the significance of Luke recording that women provide for Jesus out of their own means and how does this square with Luke's understanding of discipleship as a call to leave everything? The thesis at hand explores the answers to these questions using a social historical and narrative critical approach in an attempt to recognize the implications and significance of the pericope for the women in 8:2-3, Jesus and his ministry,and Luke and his audience. In summary, it finds that the actions of the women as traveling companions of a rabbi and financial providers, but not patrons, reflect a radical departure from the religious, social, and political norms of early first century society. They play a significant role both historically and within the narrative as committed disciples who remain with Jesus throughout his ministry from Galilee to Jerusalem and as witnesses to the crucifixion, entombment, and resurrection.

Work occupies a significant part of our lives, and yet it is often not given sufficient attention. Certainly there is much consideration given to finding a career, and succeeding in work, but not enough to how our work affects and defines us as human beings. The default Christian position has been that we must find our vocation, what we have been called by God to do, and that will result in satisfying meaningful labour. However, vocation has not necessarily led us to be more satisfied in our work, or to solve the many issues related to work. This thesis suggests that we may find a new method of understanding our work by returning to some important themes of Christian faith. The resurrection of Jesus Christ gives us a hope for the future, and allows us to reconsider our place within the narrative of history. Along with resurrection, the hope of new creation gives us a goal to work towards and a future existence which we may anticipate in the present. This anticipation of the future can change how we work, and give us reason to reconsider our understanding of our work in the present.

Luke 8:1-3 is the only explicit indicator in scripture that Jesus receives financial provision during his ministry. Interestingly, the donors are wealthy women. From a social historical perspective who are these women who travel with Jesus and the Twelve? Is it possible for women in first century Palestine to have finances at their disposal? What is the significance of Luke recording that women provide for Jesus out of their own means and how does this square with Luke's understanding of discipleship as a call to leave everything? The thesis at hand explores the answers to these questions using a social historical and narrative critical approach in an attempt to recognize the implications and significance of the pericope for the women in 8:2-3, Jesus and his ministry,and Luke and his audience. In summary, it finds that the actions of the women as traveling companions of a rabbi and financial providers, but not patrons, reflect a radical departure from the religious, social, and political norms of early first century society. They play a significant role both historically and within the narrative as committed disciples who remain with Jesus throughout his ministry from Galilee to Jerusalem and as witnesses to the crucifixion, entombment, and resurrection.