The present thesis investigates Paul's understanding of covenant in Gal 3:15-18 and relates it to covenantal thought in Judaism. The Biblical covenant is commonly thought of as a contract with the result that the law is not seen as a covenant in itself but only as part of a covenant. This covenantal view of the law is seen as the specific OT and Jewish view and forms the background against which Paul's treatment of the law is studied. The contractual view of covenant and the resultant way of relating Paul's treatment of the law to Jewish thought is challenged. The problem of defining Paul's covenant concept is approached from a study of Gal 3:15. The attempts to interpret this text as a description of some institution of the Greco-Roman world are found deficient. A fresh attempt is made to understand this text as referring to the OT covenant. It is argued that diathēkē means "an enactment" or "ordinance." This claim counters the common notion that the specific idea in this term is that of one-sidedness in an arrangement, a nuance absent from the Hebraic term běrît. By understanding the OT covenant as an enactment, Paul works with the definition of covenant reflected in the OT and universally held in Judaism. There is therefore no disparity between Paul and Judaism in definition of covenant, as is often assumed. Since covenant is an enactment, law itself is a covenant rather than being part of a covenant. This notion lies behind the singular covenant motif seen in the literature from Qumran. The sectaries saw only one covenant between God and his people, of which the various covenant formulations of the OT are only renewals. The one covenant is identified with the law. Other Jewish sources surveyed reflect the same theology of covenant. Paul also understands the law as a covenant but denies the singular covenant motif. In Gal 3:17-18 he treats the Abrahamic and Mosaic covenant formulations as separate and mutually exclusive covenants. By breaking with the singular covenant motif, Paul finds himself outside the pale of Jewish covenantal thought. Paul's break with the Jewish understanding of law lies thus in his interpretation of the OT covenant formulations. / Arts, Faculty of / Classical, Near Eastern and Religious Studies, Department of / Graduate

Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / As most of the attentions as well as criticisms to Radical Orthodoxy are focused on the theology of John Milbank, the possible existence of alternative voice(s) within the school of Radical Orthodoxy has been ignored. This thesis attempts to suggest that the theology of Graham Ward, though sharing similar theological sensibility with Milbank and other theologians identified as advocates of Radical Orthodoxy, is different from Milbank's theology in various ways. In order to have a better understanding of the varieties within Radical Orthodoxy as a theological program or school, and for its future development in postmodern context, Ward's theology deserves to be further explored. / Through contrasting the theologies of Ward and Milbank, this thesis argues that Ward's theology can avoid most of the criticisms of Milbank's theology and offers a better alternative within the framework of Radical Orthodoxy. Furthermore, in terms of future development of Radical Orthodoxy, as Ward's theology is more open and compatible with other disciplines, including particularly Cultural Studies, and other religious worldviews, it may be able to provide as a more persuasive and competitive Christian narrative than that of Milbank when engaging in public discourses in a pluralistic society and non-western context. In comparison with the theology of John Milbank, the theology of Graham Ward is arguably a more promising alternative way for the better development of Radical Orthodoxy. / 本論文主要指出，對於激進正统的關注與評論，大部分皆集中於米爾班的激進正统神學，這明顯是無視於在激進正统的神學運動內，成員間在有著共同的感識下、也是有著多元的聲音。在這理解下，本文提倡以沃德的神學作為理解這神學運動內的多元聲音的起點，更重要是以此作為這神學運動在後現代處境中可進一步發展的方向。沃德的神學作為激進正统的殊途，不單提出一種非米爾班式的激進正统神學，更能避免種種對於米爾班式的激進正统神學的批判。 / 再者，就激進正统神學的未來發展而言，沃德的神學對於其他理論及宗教都較為開放並予以對話的空間，這尤令其作為一套走向公共領域，尤其在多元社會及非西方的文化處境中的故事，比米爾班式神學更有說服及競爭力。總結而言，本文討論並主張，作為激進正统神學內的殊途，沃德的神學是比米爾班式的激進正统神學會有更理想的發展。 / 李天鈞. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 164-181). / 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. / Li Tianjun. / 導論 --- p.1-11 / 論文的結構 / Chapter 第一章 --- 走出第三條路的後現代神學：「激進正統」的概論 --- p.12-49 / Chapter 1. --- 「激進正統」的發展背景及對其研究的進路 / Chapter 2. --- 「激進正統」神學所建構的宏大敘事 / Chapter 3. --- 學界對「激進正統」的評論 / 小結 / Chapter 第二章 --- 激進正統的殊途：沃德的神學 --- p.50-90 / Chapter 1. --- 沃德神學的發展 / Chapter 2. --- 沃德神學中的兩個主要關心的問題及當中相關的神學討論 / Chapter 3. --- 沃德的「激進正统」神學：以城市作起點 / Chapter 3.1 --- 從《上帝的諸城》作開始 / Chapter 3.2 --- 城市對神學研究的重要性 / Chapter 3.3 --- 沃德對城市的閱讀 / Chapter 3.4 --- 沃德對城市作出的回應 / Chapter 3.5 --- 沃德的城市神學對「激進正统」神學議程的論述 / Chapter 3.6 --- 沃德在《上帝的諸城》之後的神學發展 / 小結 / Chapter 第三章 --- 對沃德「激進正統」神學的延伸與發展的研究 --- p.91-135 / Chapter 1. --- 結合文化研究之路 / Chapter 1.1 --- 文化研究對文化理解的新觀點 / Chapter 1.2 --- 神學與文化研究結合發展的概況 / Chapter 1.3 --- 文化研究對神學研究的意義 / Chapter 1.4 --- 神學研究對文化研究的意義 / Chapter 2. --- 對處境神學的啟廸 / Chapter 2.1 --- 史卓德的本土神學 / Chapter 2.2 --- 史卓德本土神學中的處境分析 / Chapter 2.3 --- 沃德理論中可作補足的研究成果 / Chapter 3. --- 沃德神學發展中應考慮的方向：聖靈論 / Chapter 3.1 --- 文化視界中的聖靈 / Chapter 3.2 --- 聖靈的課題對神學與文化的互動上有何啟迪 / 小結 / Chapter 第四章 --- 沃德與米爾班作為「激進正统」神學上的殊途 --- p.136-160 / 小結 / 總結 --- p.161-163 / 參考書目 --- p.164-181

In order to further explore the significance of McFague's thoughts, this thesis will compare her theology with some other theologians with quite different ideas on ecological theology or understandings of the relationship between feminism and Christianity. Furthermore, this thesis will also adopt McFague's approach to metaphorical theology to evaluate the merits and shortcomings of the theories advocated by the contemporary Sino-Christian theologians such as Liu Xiaofeng and He Guanghu, especially their approaches to the relationship between the Christian tradition and the contemporary Chinese context. / McFague believes that all Christians may have their own working theologies one that can actually function in their personal, professional, and public lives. Hers is merely one of the possible options. Again and again she expresses that what she has done is merely to share her theological model with the others and see if it can help others to work out their own. / McFague defines her theology as a post-modem theology because its assumptions are radically different from those of the Enlightenment or Modernity. For her, the traditional language of Christianity that supported the hierarchical, dualistic and deterministic ways of thinking is no longer appropriate for our time. However, this does not mean that one should totally deny the Christian tradition or our religious heritage. What we have to do is to "revitalize" the religious language through employing new metaphors which may become gestures to the unknown God. This approach of employing metaphor as a means to convey theological truth is not only in line with Jesus' own way of communication and the Protestant tradition of anti-idolatry, but also appropriate for the postmodern sensibility and capable to address the contemporary issues. / McFague proposes that Christian theology should adopt "mother," "lover," and "friend" as the key metaphors for the doctrine of God and "the body of God" as the central metaphor for the model of God-world relationship. This metaphor or model, which highlights the interdependence and unity between us and everything else on earth, represents McFague's rather distinctive contribution to ecological theology and her imaginative attempt to contribute to the rescue from nuclear nightmare or ecological disaster. / Sallie McFague (1933- ) is one of the most famous eco-feminist theologians. Her theology is very influential within the theological circle of liberal Protestantism in North American. She regards her metaphorical theology as thought experiment in response to the challenges Christianity encounters in the modem world, including particularly the criticisms of Christianity from the perspectives of feminist liberation movement and ecological concern. When facing these challenges or criticisms, whereas some Christians may attempt to repeat the same traditional expressions of Christianity or abandon the Christian tradition entirely, McFague attempts to employ some new metaphors to express the Christian tradition in order to make Christian theology meaningful and appropriate for the contemporary context. / The thesis will conclude with a summary of the significance of McFague's metaphorical theology for the critical reflection and positive construction of contemporary Sino-Christian theology, including: (1 ) being respectful to the Christian history and orthodox tradition; (2) being sensitive to the contexts, including spatial, temporal and cultural contexts, of theology; (3) being methodologically sound in theological thinking; (4) being open to the non-Christian resources and affirmative to the adoption and integration of the resources in the Chinese language. / 高健群. / Advisers: Pan Chiu Lai; Chi Tim Lai. / Source: Dissertation Abstracts International, Volume: 73-06, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (p. 114-133). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Gao Jianqun.

The thesis is concerned with two issues, modern messiahs and their appeal, namely the highly successful Rebbe M.M. Schneerson from Chabad; and hostile, modern day, militant messianists and their beliefs, namely the USA Christian evangelicals and their rapture belief. The study directs attention at the three successful (in the sense that their movements survived their deaths) Jewish Messiahs, the 1st century Jesus, the 17th century Sabbatai Sevi and the present day, but recently deceased (1994) Rebbe Schneerson. The focus in the study falls on the latter two Jewish Messiahs, especially Rebbe Schneerson and Chabad, from Crown Heights, New York, whose messianic beliefs and conduct the thesis has been able to follow in real time. The thesis argues that Rebbe Schneerson and Chabad‟s extreme messianic beliefs and praxis, and the marked similarities that exist between all three Jewish Messiahs and their followers indicate that Chabad will probably, over time, become another religion removed from Judaism. The thesis notes that the three Jewish Messiahs share a similar messiah template, the “„suffering servant‟ messiah” template. The thesis argues that this template is related to the wide appeal and success of these three Jewish messiahs, as it offers their followers the option of vicarious atonement which relieves people from dealing with their own transgressions and permits people to evade the demanding task of assuming personal accountability for all their actions, including their transgressions. The recommendations in this thesis are prompted by the “wall of deafening silence” which is the result of political correctness and the “hands off religion” position, that prevents debate or censure of hostile militant messianism, despite the inherent dangers and high cost attached to the praxis of hostile, militant messianism and militant messianists‟ belief in exclusive apocalyptic scenarios, in modern, multicultural and democratic societies. The thesis argues this situation is not tenable and that it needs to be addressed, especially where modern day, hostile, militant messianists, unlike their predecessors at Qumran, now have access to the military and to military hardware, including nuclear warheads, and are able to hasten the End Times should they simply choose to do so. / Old Testament and Ancient Near Eastern Studies / D. Litt. et Phil. (Biblical Archaeology)

The thesis is concerned with two issues, modern messiahs and their appeal, namely the highly successful Rebbe M.M. Schneerson from Chabad; and hostile, modern day, militant messianists and their beliefs, namely the USA Christian evangelicals and their rapture belief. The study directs attention at the three successful (in the sense that their movements survived their deaths) Jewish Messiahs, the 1st century Jesus, the 17th century Sabbatai Sevi and the present day, but recently deceased (1994) Rebbe Schneerson. The focus in the study falls on the latter two Jewish Messiahs, especially Rebbe Schneerson and Chabad, from Crown Heights, New York, whose messianic beliefs and conduct the thesis has been able to follow in real time. The thesis argues that Rebbe Schneerson and Chabad‟s extreme messianic beliefs and praxis, and the marked similarities that exist between all three Jewish Messiahs and their followers indicate that Chabad will probably, over time, become another religion removed from Judaism. The thesis notes that the three Jewish Messiahs share a similar messiah template, the “„suffering servant‟ messiah” template. The thesis argues that this template is related to the wide appeal and success of these three Jewish messiahs, as it offers their followers the option of vicarious atonement which relieves people from dealing with their own transgressions and permits people to evade the demanding task of assuming personal accountability for all their actions, including their transgressions. The recommendations in this thesis are prompted by the “wall of deafening silence” which is the result of political correctness and the “hands off religion” position, that prevents debate or censure of hostile militant messianism, despite the inherent dangers and high cost attached to the praxis of hostile, militant messianism and militant messianists‟ belief in exclusive apocalyptic scenarios, in modern, multicultural and democratic societies. The thesis argues this situation is not tenable and that it needs to be addressed, especially where modern day, hostile, militant messianists, unlike their predecessors at Qumran, now have access to the military and to military hardware, including nuclear warheads, and are able to hasten the End Times should they simply choose to do so. / Old Testament and Ancient Near Eastern Studies / D. Litt. et Phil. (Biblical Archaeology)