Thesis (M.A.)--Cincinnati Christian Seminary, 1984. / Abstract. Includes bibliographical references (leaves 242-262).

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Dans notre première partie, nous mettons en rapport l’enseignement dispensé par un maître avec la bonne nature de l’élève et l’exercice. Puis sont étudiés les pré-requis parfois exigés des disciples postulants, et au contraire l’adaptation de certains maîtres à leur auditoire. Nous constatons ensuite qu’instaurer une relation harmonieuse est difficile : confiance et bienveillance mutuelles sont indispensables, mais certains maîtres s’établissent dans une position de domination ; parfois même, de mauvais maîtres pervertissent leurs disciples. Notre quatrième partie est consacrée à trois attaches particulières : les liens de parenté ; les sentiments amoureux ; la vénération. Finalement, nous rappelons que maîtres et disciples vivaient au sein de la société : par conséquent, nous nous interrogeons sur leurs rapports aux biens matériels, aux puissants de ce monde, à la politique, et enfin à la mort, dans la mesure où celle-ci s’insère dans un cadre social. / In our first part, we observe teaching in connection with pupil’s good disposition and training. Then we examine which prerequisites a disciple must fulfil in order to attend a master’s lecture, and, on the contrary, the way some masters adapt themselves to their audience. Thirdly, we remark that a harmonious relationship is difficult to establish : mutual confidence and benevolence are essential to success ; but some masters may dominate their disciples ; sometimes, bad masters even corrupt their pupils. Our fourth part tackles three peculiar bonds uniting some masters with their disciples : family ties ; love ; veneration that some ardent disciples feel towards their master. Lastly, we remind that teachers and disciples lived within a society ; consequently, we think about their relations to material possessions, to mighty personages, to politics, a finally, to death, inasmuch as it is not only a personal experience, but comes within a social context.

Sanctification according to John 17: 13-19 The diploma thesis deals with an exegesis of John 17:13-19 with emphasis on an interpretation of the verses 17 and 19 and within them especially on the meaning of the term sanctification. The first chapter presents a brief introduction to the Gospel of St. John, the second one shows the chosen pericope in a contextual view and subsequently brings its literary-grammatical analysis. The third chapter focuses on an analysis of the selected biblical-theological terms which are fundamental for understanding of the pericope. The last chapter brings the exegesis itself with the aid of selected commentaries. The aim of the thesis is to interpret the presented pericope and to get to its deeper sense especially in connection with the term sanctification. The method used in this thesis is an analysis of the original text and a comparison of selected commentaries.

This study analyses the social function of glossolalia in the narrative world of the book of Acts. In so doing, it addresses the lack of scholarship related to treating glossolalic references from social scientific perspectives. Particularly noted is the absence in the literature of adequate treatments of the Ephesian disciples pericope in Acts 18:24–19:7, which this study seeks to correct. Through application of Berger and Luckmann’s sociology of knowledge models, this study argues that reading Luke-Acts as the author’s legitimation of the Jesus movement’s social world is a valid, even preferred reading of the literature. Tracing the development of Luke’s legitimation conceptual machinery reveals the social conflict background that to a large degree motivated its writing and organized its content. The purity-related conflicts between circumcision loyalists and Jesus followers from the Gentile world that dominate the second half of Acts is of particular interest to this research. This study demonstrates how Luke uses glossolalia as a divinely initiated marker of Gentile purity status to legitimate new social boundaries that supersede circumcision. These new social boundaries, marked by glossolalia, represent an integral component of the Jesus movement’s revised purity map, relative to temple-centred Yahwism. The legitimation reading, including Luke’s construction and validation of the Jesus group’s symbolic universe and its conclusions regarding the social function of glossolalia, is applied to the Ephesian disciples pericope. This study argues that the events narrated in this passage represent a continuing social conflict between circumcision loyalists and Gentile converts. Luke narrates the events in Acts 18:24–19:7 in order to correct a deviant baptism teaching (John’s baptism) that was propagated with the intent, based on purity concerns and prejudice, to marginalize Gentiles from full social integration into the Jesus community. Demonstrating that glossolalia functions as a social boundary marker that supersedes circumcision and that this best informs our interpretation of the Ephesian disciples pericope fully integrates this narrative event into Luke’s literary programme. / New Testament / D. Th. (New Testament)

This study analyses the social function of glossolalia in the narrative world of the book of Acts. In so doing, it addresses the lack of scholarship related to treating glossolalic references from social scientific perspectives. Particularly noted is the absence in the literature of adequate treatments of the Ephesian disciples pericope in Acts 18:24–19:7, which this study seeks to correct. Through application of Berger and Luckmann’s sociology of knowledge models, this study argues that reading Luke-Acts as the author’s legitimation of the Jesus movement’s social world is a valid, even preferred reading of the literature. Tracing the development of Luke’s legitimation conceptual machinery reveals the social conflict background that to a large degree motivated its writing and organized its content. The purity-related conflicts between circumcision loyalists and Jesus followers from the Gentile world that dominate the second half of Acts is of particular interest to this research. This study demonstrates how Luke uses glossolalia as a divinely initiated marker of Gentile purity status to legitimate new social boundaries that supersede circumcision. These new social boundaries, marked by glossolalia, represent an integral component of the Jesus movement’s revised purity map, relative to temple-centred Yahwism. The legitimation reading, including Luke’s construction and validation of the Jesus group’s symbolic universe and its conclusions regarding the social function of glossolalia, is applied to the Ephesian disciples pericope. This study argues that the events narrated in this passage represent a continuing social conflict between circumcision loyalists and Gentile converts. Luke narrates the events in Acts 18:24–19:7 in order to correct a deviant baptism teaching (John’s baptism) that was propagated with the intent, based on purity concerns and prejudice, to marginalize Gentiles from full social integration into the Jesus community. Demonstrating that glossolalia functions as a social boundary marker that supersedes circumcision and that this best informs our interpretation of the Ephesian disciples pericope fully integrates this narrative event into Luke’s literary programme. / New Testament / D. Th. (New Testament)

David Lipscomb, editor of the Gospel Advocate for almost half a century, was a man of wide influence. He was intensely devoted to the cause of Christ. In the estimation of his admirers he "had a keener and deeper insight to the meaning of the Holy Scriptures and of God's dealings with the race than any other one man in all Christendom." Though such a judgement is open to question, the man becomes a fit subject for such a study as we have attempted to make.

Text in French / This thesis studies the relations between Christians and Muslim in the eastern part of the Democratic Republic of Congo (DRC), in the light of the Sermon on the Mount. Both communities, each from its own side, claim to have received the divine message to proclaim to all humanity. In the eastern DRC, as elsewhere, the encounter between these two communities often causes tension and conflict, leading to violence. These facts were established by analyzing the general context in the East since the end of the 19th century until today. The war at the end of the 19th century, which saw anti-slavery groups pitted against Arabs and their Islamic allies, is seen as one of the main original causes of the conflict. The memories of that war revive the spirit of the crusades in the Middle Ages. This has affected the relationship between the two communities. Fear of the other drives the defence mechanism that produces violence. The strategy to restore peace is an irenic approach based on the identity of the disciples as peace builders, true descendants of Abraham, agents of surpassing justice, and participants in the new humanity. Concretely, the disciples of Jesus should work for a mission that has the following simultaneous features: making peace with a view to establishing the reign of God; practising Abrahamic hospitality by opening oneself even to one‟s enemies; building the home of justice that takes into account the values of Shari‟ah and Christian virtues to create a pluralistic world; taking upon itself the promotion of intercultural and interreligious dialogue. The mission of peace is the main task. It is an attempt to restore broken relations and an effort at reconciliation. It establishes peace as equally important as other dimensions of mission, but it does not constitute the totality of mission. It is one dimension of the salvation of humanity and of the re-establishment of the reign of God on earth. Peace is about more than the cessation of hostilities or the absence of war; it refers to shalom, or total peace. This is the gospel of peace announced by Jesus Christ. / Cette thèse étudie les relations de chrétiens et musulmans à l‟Est de la RDC à la lumière du Sermon sur la montagne. Tous, chacun de son côté, se réclament avoir reçu le message divin pour annoncer à tous les hommes. A l‟Est de la RDC comme ailleurs, la rencontre de ces deux communautés occasionne souvent de tensions et conflits, source de violence. Ces faits ont été établis par l‟analyse du contexte général de l‟Est depuis la fin du XIXe siècle jusqu'à nos jours. La guerre qui a opposé vers la fin du XIXe siècle les troupes de la société anti-esclavagistes contre les arabes et leurs alliés islamisés, est perçue comme l‟une des principales causes lointaines du conflit. Ainsi, les souvenirs de cette guerre font raviver l‟esprit de la guerre des croisades du Moyen-âge. Ceci a affecté les relations de ces deux communautés. La peur de l‟autre pousse à développer le mécanisme de défense qui a instauré le règne de la violence. La stratégie pour restaurer la paix est celle d‟une approche irénique basée sur l‟identité des disciples comme des artisans de paix, des fils authentiques d‟Abraham, des agents de l‟excellente justice, et des participants à l‟humanité nouvelle. Concrètement, les disciples de Jésus doivent oeuvrer pour une mission à la fois shalomatique en vue d‟instaurer le règne de Dieu ; dans l‟esprit d‟hospitalité abrahamique en s‟ouvrant même à ses ennemis ; bâtissant la maison de justice qui prend en compte les valeurs de la Shari‟a et des vertus chrétiennes pour un monde pluraliste ; et assumant la promotion interculturelle par le dialogue interreligieux. La mission de paix est la tâche principale. Elle est un essai de restauration de relations brisées et un effort de réconciliation. Elle englobe aussi bien la paix que d‟autres dimensions. Mais, elle ne constitue pas tout le contenu de la mission. Elle est une composante du salut de l‟homme et du rétablissement du Royaume des Cieux au monde. Ainsi, la paix envisage plus que la cessation d‟hostilités ou absence de guerres. Ici, elle désigne le shalom ou la paix totale. C‟est l‟Evangile de paix annoncé par Jésus. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Text in French / This thesis studies the relations between Christians and Muslim in the eastern part of the Democratic Republic of Congo (DRC), in the light of the Sermon on the Mount. Both communities, each from its own side, claim to have received the divine message to proclaim to all humanity. In the eastern DRC, as elsewhere, the encounter between these two communities often causes tension and conflict, leading to violence. These facts were established by analyzing the general context in the East since the end of the 19th century until today. The war at the end of the 19th century, which saw anti-slavery groups pitted against Arabs and their Islamic allies, is seen as one of the main original causes of the conflict. The memories of that war revive the spirit of the crusades in the Middle Ages. This has affected the relationship between the two communities. Fear of the other drives the defence mechanism that produces violence. The strategy to restore peace is an irenic approach based on the identity of the disciples as peace builders, true descendants of Abraham, agents of surpassing justice, and participants in the new humanity. Concretely, the disciples of Jesus should work for a mission that has the following simultaneous features: making peace with a view to establishing the reign of God; practising Abrahamic hospitality by opening oneself even to one‟s enemies; building the home of justice that takes into account the values of Shari‟ah and Christian virtues to create a pluralistic world; taking upon itself the promotion of intercultural and interreligious dialogue. The mission of peace is the main task. It is an attempt to restore broken relations and an effort at reconciliation. It establishes peace as equally important as other dimensions of mission, but it does not constitute the totality of mission. It is one dimension of the salvation of humanity and of the re-establishment of the reign of God on earth. Peace is about more than the cessation of hostilities or the absence of war; it refers to shalom, or total peace. This is the gospel of peace announced by Jesus Christ. / Cette thèse étudie les relations de chrétiens et musulmans à l‟Est de la RDC à la lumière du Sermon sur la montagne. Tous, chacun de son côté, se réclament avoir reçu le message divin pour annoncer à tous les hommes. A l‟Est de la RDC comme ailleurs, la rencontre de ces deux communautés occasionne souvent de tensions et conflits, source de violence. Ces faits ont été établis par l‟analyse du contexte général de l‟Est depuis la fin du XIXe siècle jusqu'à nos jours. La guerre qui a opposé vers la fin du XIXe siècle les troupes de la société anti-esclavagistes contre les arabes et leurs alliés islamisés, est perçue comme l‟une des principales causes lointaines du conflit. Ainsi, les souvenirs de cette guerre font raviver l‟esprit de la guerre des croisades du Moyen-âge. Ceci a affecté les relations de ces deux communautés. La peur de l‟autre pousse à développer le mécanisme de défense qui a instauré le règne de la violence. La stratégie pour restaurer la paix est celle d‟une approche irénique basée sur l‟identité des disciples comme des artisans de paix, des fils authentiques d‟Abraham, des agents de l‟excellente justice, et des participants à l‟humanité nouvelle. Concrètement, les disciples de Jésus doivent oeuvrer pour une mission à la fois shalomatique en vue d‟instaurer le règne de Dieu ; dans l‟esprit d‟hospitalité abrahamique en s‟ouvrant même à ses ennemis ; bâtissant la maison de justice qui prend en compte les valeurs de la Shari‟a et des vertus chrétiennes pour un monde pluraliste ; et assumant la promotion interculturelle par le dialogue interreligieux. La mission de paix est la tâche principale. Elle est un essai de restauration de relations brisées et un effort de réconciliation. Elle englobe aussi bien la paix que d‟autres dimensions. Mais, elle ne constitue pas tout le contenu de la mission. Elle est une composante du salut de l‟homme et du rétablissement du Royaume des Cieux au monde. Ainsi, la paix envisage plus que la cessation d‟hostilités ou absence de guerres. Ici, elle désigne le shalom ou la paix totale. C‟est l‟Evangile de paix annoncé par Jésus. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

The characterization of the Markan disciples has been and continues to be the object of much scholarly reflection and speculation. For many, the Markan author's presentation of Jesus' disciples holds a key, if not the key, to unlocking the purpose and function of the gospel as a whole. Commentators differ as to whether the Markan disciples ultimately serve a pedagogical or polemical function, yet they are generally agreed that the disciples in Mark come off rather badly, especially when compared to their literary counterparts in Matthew, Luke, and John. This narrative-critical study considers the characterization of the Markan disciples within the Sea Crossing movement (Mark 4:1-8:30). While commentators have, on the whole, interpreted the disciples' negative characterization in this movement in terms of lack of faith and/or incomprehension, neither of these, nor a combination of the two, fully accounts for the severity of language leveled against the disciples by the narrator (6:52) and Jesus (8:17-18). Taking as its starting point an argument by Jeffrey B. Gibson (1986) that the harshness of Jesus' rebuke in Mark 8:14-21 is occasioned not by the disciples' lack of faith or incomprehension but by their active resistance to his Gentile mission, this investigation uncovers additional examples of the disciples' resistance to Gentile mission, offering a better account of their negative portrayal within the Sea Crossing movement and helping explain many of their other failures. In short, this study argues that in Mark 4:1-8:26, the disciples are characterized as resistant to Jesus' Gentile mission and to their participation in that mission, the chief consequence being that they are rendered incapable of recognizing Jesus' vocational identity as Israel's Messiah (Thesis A). This leads to a secondary thesis, namely, that in Mark 8:27-30, Peter's recognition of Jesus' messianic identity indicates that the disciples have finally come to accept Jesus' Gentile mission and their participation in it (Thesis B). Chapter One: Introduction: offers a selective review of scholarly treatments of the Markan disciples, which shows that few scholars attribute resistance, let alone purposeful resistance, to the disciples. Chapter Two: The Rhetoric of Repetition: introduces the methodological tools, concepts, and perspectives employed in the study. It includes a section on narrative criticism, which focuses upon the story-as-discoursed and the implied author and reader, and a section on Construction Grammar, a branch of cognitive linguistics founded by Charles Fillmore and further developed by Paul Danove, which focuses upon semantic and narrative frames and case frame analysis. Chapter Three: The Sea Crossing Movement, Mark 4:1-8:30: addresses the question of Markan structure and argues that Mark 4:1-8:30 comprises a single, unified, narrative movement, whose action and plot is oriented to the Sea of Galilee and whose most distinctive feature is the network of sea crossings that transport Jesus and his disciples back and forth between Jewish and Gentile geopolitical spaces. Following William Freedman, Chapter Four: The Literary Motif: introduces two criteria (frequency and avoidability) for determining objectively what constitutes a literary motif and provides the methodological basis and starting point for the analyses performed in chapters five and six. Chapter Five: The Sea Crossing Motif: establishes and then carries out a lengthy narrative analysis of the Sea Crossing motif, which is oriented around Mark's use of ‎θάλασσα (thalassa) and πλοῖον (ploion), and Chapter Six: The Loaves Motif: does the same for The Loaves motif, oriented around Mark's use of ἄρτος (artos). Finally, Chapter Seven: The Narrative Logic of the Disciples (In)comprehension: draws together all narrative, linguistic, and exegetical insights of the previous chapters and offers a single coherent reading of the Sea Crossing movement that establishes Theses A and B.