Thesis (M.A.)--Denver Seminary, 2008. / Includes bibliographical references (leaves 141-144).

Thesis (M.A.)--Western Conservative Baptist Seminary, 1987. / Abstract. Includes bibliographical references (leaves 74-80).

D.Litt. et Phil. / Studies in hermeneutics have largely focused on hermeneutical method and the application of such methods; however, the significance of hermeneutical method in the actual exegetical process has received limited attention, particularly as it relates to the preaching event. It is necessary to examine the significance of hermeneutical method at two levels; namely, the theoretical and the practical levels. In considering the theoretical understanding, it is argued that there are seven broad categories of proposed influencing factors in the practical exegetical process; these being: 1) lntrapersonal, deriving from the person ofthe exegete. 2) Spiritual, deriving from the spiritual life of the exegete. 3) Community, arising in the community context within which the exegete seeks to interpret the biblical text. 4) Contextual, deriving from the cultural and social context ofthe exegete. 5) Methodological, shaping the manner in which the exegetical process is carried out. 6) Traditional, arising out of the historical context within which the exegete stands. 7) Academic, arising out of contexts which are either regarded as learned or as respected. Hermeneutical method and methods may be categorized under methodological factors, and it is suggested that most hermeneutical theorists would argue for the primacy of methodological factors in general and hermeneutical method in particular. However, an examination of practice suggests that spiritual factors are regarded as more significant than methodological factors. On the basis of the research findings, the proposed influencing factors may be ranked as follows: 1 Spiritual 2 Methodological 3 Academic 4 Intrapersonal 5 Contextual I Community I Traditional. vii In the light of these theoretical considerations and research findings, it is argued that the most appropriate response to the significance of hermeneutical method is to call exegetes to a hermeneutic of responsibility. The proposal is that the biblical exegete choose an appropriate method or methods for the given exegetical task; however, the application should be effected in a fourfold approach to the exegetical task. The fourfold approach challenges the exegete to be deliberately aware of their responsibility, at both a theoretical and practical level, to four realms of responsibility. These four realms being: 1) The God of Scripture: The responsibility to the God of Scripture is that which acknowledges that the Christian Bible is a product of divine revelation, and that the God of that revelation is intimately involved in the practical exegetical task. 2) The community of faith: The responsibility to the community of faith is that responsibility which recognizes the community or communities of faith as forming a vital context for the practical exegetical task and the conclusions of that task. 3) The world at large: The responsibility to the world at large is that responsibility in response to which the exegete undertakes to deliberately consider the challenges presented to the biblical text and to the exegete by those contexts and persons who would be regarded as either on the fringe ofthe community of faith or outside ofthe community. 4) The historical and universal church: The responsibility to the historical and universal church is that responsibility by which the exegete recognizes their context as being part of the older history of the church and the greater setting of the universal church.

As "Prayer in the Old Testament" is a very wide subject, I have restricted myself to outlines on certain themes. In a sense the whole Bible can be described as "prayer" since it is a dialogue of man with God, and God with man. Obviously the word with which to attempt any definition of prayer is the Hithpa'el verb (?)and its noun (?). It describes speech with God. As the Hebrew poetic device of parallelism offers us synonyms to (?) we examine those words with much the same general definition. There are other words which the Hebrew concordance reveals as being translated as "prayer", or as describing prayer. Most of these words are the ordinary words for speech. The words for prayer, in general, describe speech before God. With this wide definition Chapter Two groups the various kinds of speech before God, and attempts to describe each. Prayer is seen as dialogue, as asking, and as praise and thanksgiving. Prayer, however, does not exist in a vacuum. It cannot be separated from the people who pray and the God who makes prayer possible. Personalities of prayer give prayer meaning, purpose and dynamic. Looking at their prayers in context enables us to grasp a little more fully the role of prayer in life itself. As God provides the framework of prayer we must also look at that framework. He determines what kind of prayers are acceptable. He gives direction and power to the words of prayer. Without God, prayer is either magic or meaningless words. In the final chapter I try to tie up some of the loose ends. Prayer is not just an isolated and individual thing it exists within the cult and the community. Certain disciplines accompany it.

Text in Afrikaans / The hypothesis debated here is that a critical reading process leads to a responsible use of the Bible. The metaphor of birth and growth is used autobiographically in order to illustrate the mastering of a critical reading process. Fundamentalism as condition before the birth indicates a pre-critical reading and understanding of the Bible. The transition to a critical reading and understanding contains certain psychological effects for the reader. In some instances it may even be called a painful birth process. The growing process progresses slowly. Concepts like inspiration, canon, Scriptural authority, the Bible as Word of God are once more scrutinised in the light of a critical reading process. Aspects that need to be settled with any critical reading are surveyed and may be seen as proposed directives for the mastering of the process: the strangeness of the world of the Bible, the evolution of the Bible, the Bible as literature and the critical Bible reader and objectivity. A critical reading process has certain implications for the traditional understanding of certain Bible themes. This, for example, is illustrated in view of the relation between the two testaments, prophecy, human thinking about God in the Bible and the liberating energy of justification through faith. New insights also establish the necessity for contact with believers within and outside the Christian tradition. With regard to the New Testament and the Jesus movement, a critical reading also leads to new insights. Historical Jesus research is handled and settled in earnest in an attempt to reflect new insights in the Christian tradition. In conclusion, the role of the church is surveyed through a critical reading process. A few personal contentions and conceptions of faith are presented as a survey of the growing process up till the present time. The Divine image of a critical reader is argued in the light of the knowledge of science and the provisional nature of human knowledge about God. That the baby is not thrown out with the bath-water, implies that a critical reader's faith in God need not be sacrificed. On the contrary, it can lead to an enriching spiritual experience. / Religious Studies & Arabic / D. Litt. et Phil. (Bybelkunde)

This chapter contains a survey of historiographioal theory from the time of the Greeks up to the work of Sorokin and Mandelbaum. It is descriptive rather than critical. [...]

Thesis (S.T.M.)--Trinity Lutheran Seminary, 2007. / Includes bibliographical references (leaves 112-116).

Thesis (S.T.M.)--Trinity Lutheran Seminary, 2007. / Includes bibliographical references (leaves 112-116).

Akademisk afhandling--Teologi--Aarhus, 1985. / Bibliogr. p. 370-389. Index. Résumé en allemand.

Thesis (Th. M.)--Trinity Evangelical Divinity School, 2004. / Abstract. Includes bibliographical references (leaves 111-133).