Thesis advisor: Margaret E Guider / Thesis advisor: Colleen M. Griffith / Thesis (STL) — Boston College, 2021. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Thesis advisor: Daniel J. Harrington / After studying the Gospel of Mark mostly from a historical approach, focusing on the world behind the text, scholars have turned more recently to the text as it is available for us today, taking into consideration the development of the Gospel narrative, how the story is told, and making use of literary theories to unlock the message of the Gospel. This approach, however, usually ends up with a strikingly negative view of the disciples who fail to understand Jesus and abandon him during his arrest, trial, and death. Is the author’s view of the disciples hopelessly negative? How is the reader/listener expected to respond to the challenges posed by Mark’s Gospel regarding discipleship? This thesis argues that, by presenting two contrasting responses to Jesus’ call to discipleship, namely the rich man’s and the disciples’, Mark gives the reader/listener a rather positive image of discipleship in 10:17-31, juxtaposing it to an overall negative view of the disciples developed in much of the narrative, and stresses renunciation of possessions as an essential requirement for true discipleship. / Thesis (STL) — Boston College, 2011. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Thesis advisor: Thomas D. Stegman / Thesis advisor: Matthew S. Monnig / Thesis (STL) — Boston College, 2021. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

Poverty in South Africa and Africa as a whole has become a major problem, hindering the development of the entire continent. The problem of poverty affects all the spheres of life. People affected by poverty do not enjoy life to such an extent that they can feel counted among the blessed in the country. They feel depressed about their situation and strive to find solutions for their problem. One of the major causes of poverty in South Africa and in Africa as a whole is inequality and injustice. That is, the poor become poorer while the rich become richer. Poverty as one of the major problems we have inside and outside the church, needs serious attention. Chapter 2 consist of the following principles: Firstly, God is revealed as a God who treats both rich and poor equally and demands every person to have an open eye and heart for poor and needy. Secondly, the church must follow the attitude of Jesus, feeling empathy for people in need and acting in love and compassion towards them. Thirdly, the leaders of the church, especially the deacons, must defend and help the poor and lead the congregation to obey God in loving to people in need. Fourthly, the members of the church must be involved in the needs of the poor amongst them and take responsibility for widows and orphans. Fifth, the church must act as a community of love under the guidance of the Holy Spirit and address the need of the poor. Sixth, the poor must be thankful for the love of others and satisfied with the help they receive from the church. The principles were identified after studying the Scriptural portions in the Old Testament (Leviticus 19: 9 and 10; Deuteronomy 15:4; Proverbs 22:9; Proverbs 6: 9-11 , Jeremiah 22: 1 6; Ezekiel 16:49, Ezekiel 22:29) and the New Testament (Matthew 25:31-46; Luke 9:14-17; Acts 2:42-47; and James 2:14-17). Chapter 3 consists of a literature study, with an emphasis on Sociology. Different stakeholders are involved in alleviating poverty, although not yet on a satisfactory standard. There is still a need for the stakeholders and the church to be more actively involved in alleviating poverty. Orphans, widows and street children are not cared for enough or at all in some instances. Chapter 4 provides some practical theoretical perspectives to try and change this situation. The principles stated in this chapter should be seriously considered. In this case God's love towards the needy and the poor is very important. Chapter 5 is the practical theoretical theological perspective on alleviating poverty in the churches in the Synod Midlands. Chapter 6 offers some conclusive guidelines. If the guidelines in this chapter can be taken in to consideration and taken seriously, they can ensure a better way to alleviate poverty inside and outside the church. / Thesis (M.Th. (Pastoral))--North-West University, Potchefstroom Campus, 2005.

Poverty in South Africa and Africa as a whole has become a major problem, hindering the development of the entire continent. The problem of poverty affects all the spheres of life. People affected by poverty do not enjoy life to such an extent that they can feel counted among the blessed in the country. They feel depressed about their situation and strive to find solutions for their problem. One of the major causes of poverty in South Africa and in Africa as a whole is inequality and injustice. That is, the poor become poorer while the rich become richer. Poverty as one of the major problems we have inside and outside the church, needs serious attention. Chapter 2 consist of the following principles: Firstly, God is revealed as a God who treats both rich and poor equally and demands every person to have an open eye and heart for poor and needy. Secondly, the church must follow the attitude of Jesus, feeling empathy for people in need and acting in love and compassion towards them. Thirdly, the leaders of the church, especially the deacons, must defend and help the poor and lead the congregation to obey God in loving to people in need. Fourthly, the members of the church must be involved in the needs of the poor amongst them and take responsibility for widows and orphans. Fifth, the church must act as a community of love under the guidance of the Holy Spirit and address the need of the poor. Sixth, the poor must be thankful for the love of others and satisfied with the help they receive from the church. The principles were identified after studying the Scriptural portions in the Old Testament (Leviticus 19: 9 and 10; Deuteronomy 15:4; Proverbs 22:9; Proverbs 6: 9-11 , Jeremiah 22: 1 6; Ezekiel 16:49, Ezekiel 22:29) and the New Testament (Matthew 25:31-46; Luke 9:14-17; Acts 2:42-47; and James 2:14-17). Chapter 3 consists of a literature study, with an emphasis on Sociology. Different stakeholders are involved in alleviating poverty, although not yet on a satisfactory standard. There is still a need for the stakeholders and the church to be more actively involved in alleviating poverty. Orphans, widows and street children are not cared for enough or at all in some instances. Chapter 4 provides some practical theoretical perspectives to try and change this situation. The principles stated in this chapter should be seriously considered. In this case God's love towards the needy and the poor is very important. Chapter 5 is the practical theoretical theological perspective on alleviating poverty in the churches in the Synod Midlands. Chapter 6 offers some conclusive guidelines. If the guidelines in this chapter can be taken in to consideration and taken seriously, they can ensure a better way to alleviate poverty inside and outside the church. / Thesis (M.Th. (Pastoral))--North-West University, Potchefstroom Campus, 2005.

This study asks if the historical Jesus was ever a disciple of John the Baptist, where by ‘disciple’ is meant someone who would have been in a close personal relationship to John as their leader and teacher, and who would have spent considerable time in his presence. The current majority view of scholars is that Jesus is likely to have been John’s disciple at some time before beginning his own ministry (and in the opinion of some, during the early part of his ministry too). However, this study argues that, although we cannot be sure, he is actually unlikely to have chosen to submit himself to John in this way. Reasons are provided for believing that, even early in his ministry, Jesus had a profound confidence in his (sometimes distinctive) beliefs across a range of religious issues, including those beliefs that had to do with his own extremely important place in God’s plan. It is argued too that if Jesus was ever John’s disciple, he would very probably have to have first become his disciple no more than a matter of months before beginning his own ministry. The shortness of the time in which his confidence in his religious beliefs could have developed means that, during the period in which any potential discipleship would have begun, it is probable that Jesus had at least a fairly deep assurance about what he believed in religious matters, including what he believed concerning his own crucial place in God’s plan. This assurance makes it unlikely that he would have wished to become John’s disciple. Further – related – reasons for thinking that Jesus’ discipleship is historically unlikely are also provided. These are (a) that Jesus may well have had a spiritual experience at the time of his baptism (before any discipleship could have occurred), something that would not have cohered well with a decision then to become John’s disciple; and (b) that Jesus may have spent time alone in the wilderness very soon after his baptism. In addition to presenting these arguments against Jesus’ discipleship, most of the study involves detailed examination of the most cogent arguments that have been used to support the view that Jesus was once John’s disciple. It finds that even the strongest of these are relatively weak.

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.

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.

Thesis (M.A.)--Cincinnati Bible College & Seminary, 1989. / Includes bibliographical references ([p. 60-74]).

This thesis offers a focused study on the benefits of discipleship in the Gospel of John (GJohn). While previous research has considered the meaning of the terms disciple and discipleship, characterization of the Johannine disciples, and various characteristics of discipleship, in the current study I investigate certain themes that can be understood as compensatory benefits of discipleship in GJohn. I argue that these benefits can be grouped under three primary benefits that John deploys to promote discipleship. These three primary benefits are: membership in the divine family, the Father and the Son abiding in the believer through the Spirit, and royal friendship with Jesus. I have identified these three primary benefits based on either the benefit’s strategic placement in the text, or prominence in the Gospel, or peculiar meaning in GJohn. In addition to the three primary benefits, I argue that John features corollary benefits that appear in the surrounding narrative of the three key benefits. The corollary benefits of membership in the divine family are life, love, knowledge of God and of the truth, freedom from sin, walking in the light, salvation, avoidance of judgment/destruction, resurrection, protection, performance of great works, affirmation of genuine discipleship, honor, glory, and unity/oneness of the Father and the Son with the other disciples. The corollary benefits to abiding—which are contingent upon the disciples’ abiding in Jesus—are the presence of the Paraclete, love, peace, joy, avoidance of judgment, answered requests, the ability to perform great works, fruit, and affirmation of genuine discipleship. The corollary benefits to royal friendship with Jesus are love, knowledge of the Father, fruit, joy, and answered requests. The corollary benefits that are constituent of more than one primary benefit—love, affirmation of genuine discipleship, avoidance of judgment, joy, knowledge, answered requests, fruit, and performance of great works—are examined in the context of the primary benefit that develops the accompanying benefit most thoroughly. My study is rooted in a close reading of the text, with an exegetical and a narratival analysis of John’s presentation of discipleship. In chapter 1, I frame my argument in light of the existing literature on discipleship. In chapters 2 through 4, I investigate the three primary benefits and the affiliated corollary benefits. In chapter 2, I argue that followers of Jesus are integrated into the family of God by divine initiation. The disciple is then granted eternal life that enables him to relate to God, Jesus, and other members within the divine family, which results in the aforementioned additional benefits. In chapter 3, I argue that the theme of abiding with God and Jesus has a present and a future dimension in GJohn. In chapter 4, I argue that John depicts Jesus as a royal figure who invites his disciples into a friendship in which they experience the privilege of being members of his royal circle. In chapter 5, I suggest that John presents the benefits of commitment to Jesus against the general backdrop of the hostility of “the Jews” and the world toward Jesus and his followers. This opposition might have been a factor in the then-current experience of Johannine believers, or it might be reflective of the experience of a prior time which continued to form part of the outlook of the Johannine believers. In light of the potential cost of following Jesus, we can understand certain Johannine themes as compensatory benefits that are deployed in GJohn to promote continuous discipleship. In chapter 6, I synthesize my findings.