This original panuscript of Teo-ch'an 1, . the Procedure of Dhyana, is part of a collection of eight voluman of 勍修百丈清规, Ch'sh Hau Pe Ca Ching Kuel, or in Japanese, the Chokushu Hyakujo Shingi. Its compiler is, Tokki or Te-kuel who, in 元朝, the the Yuan Dynasty, 1280-1368, received an imperial 大智夀聖禪寺, He resided at the $$ decree to do this work. He resided at 2 Shuo Chih Shou Sheng Shan Szu, which was in a locality that was a part of the Pai Chang mountains, in Hong Chow, about 150 miles east of Hankow. This monastery was started in, the T'ang Dynasty, (618-905 A.D.), ita master HuaiHal (720-814 A.D.), a disciple of achu (709-786A.0.), saw the nest for a better plated 2 monastery. He felt the groups at that time were too contemplative and were withdrawing within themselves more and more. Emphasis on other-worldliness was 1,2) See Appendix.

AFRIKAANS: Die eksegeet word in die boek Habakuk gekonfronteer met probleemareas op verskillende vlakke. In die verlede is historiese oplossings vir die probleemareas aangebied. Die doel van hierdie studie was om 'n omvattende literêr-eksegetiese analise van die boek te maak en daarvolgens oplossings vir die probleemareas te soek. Uit 'n oorsigtelike navorsingsgeskiedenis van die boek het dit geblyk dat die histories-kritiese benadering geen bevredigende oplossings vir die probleemareas kan aanbied nie. 'n Komprehensiewe literêr-eksegetiese analise van die boek is ge-implementeer as werkbare alternatief vir 'n historiese benadering. Uit die analise het dit geblyk dat die boek Habakuk 'n literêre eenheid is. Elke onderdeel van die boek lewer 'n bydrae tot die verstaan daarvan. Twee sentrale temas speel dwarsdeur die boek 'n rol. Die eerste is die temporele spanning tussen hede, toekoms en verlede. Die boek begin met 'n krisis in die hede ( 1 :2-17). In die antwoord van Jahwe word die fokus na die toekoms verskuif (2: 1- 20). Eers wanneer die profeet die groot verlossingsdade van God in die verlede in herinnering roep (3: 1-19), kan hy sy vertroue in God stel. Die tweede tema is die rol van Jahwe, die goddelose en die regverdige. In die loop van die boek verander die rol van Jahwe van dié van 'n passiewe toeskouer na die van aktiewe Verlosser. Die goddelose is aanvanklik magtig, maar word uiteindelik vernietig. Aanvanklik ly die regverdige aan die hand van die goddelose, nogtans word die boek afgesluit met 'n ongekwalifiseerde vertrouensuitspraak. Die boek vertoon op semantiese vlak 'n antiteties-konsentriese struktuur. Hoofstuk 1 en 3 verteenwoordig twee pole, naamlik wanhoop en vertroue. Die keerpunt word in 2:4-Sb beskryf. Wanneer die boek as literêre eenheid gelees word, is dit nie langer nodig om elke onderdeel aan 'n spesifieke historiese gebeurtenis te koppel nie. Daardeur word die problematiek van die boek in 'n ander perspektief geplaas. ENGLISH: The book of Habakkuk presents many problems for the exegete. Historical solutions have usually been proposed to these problems. The aim of this study was to address the problems after a comprehensive literary-exegetical analysis of the book has been made. The history of exegesis of the book of Habakkuk was investigated. From this it became evident that the historical-critical approach could not provide adequate answers to the problems. Instead of a historical approach, a comprehensive literary analysis of the book was implemented. It became clear that the book of Habakkuk is a literary unit and that each part provides vital information for the understanding of the book. Two main themes occur throughout the book. The first is that of a temporal tension between present, future and past. The book commences with a crisis in the present (1:2-17). The answer of Yahveh moves the attention to the future (2:1-20). Only when the prophet remembers the great saving acts of Yahveh in the past (3:1-19), is he able to put his trust in God. The second recurrent theme is that of the role of Yahveh and that of the wicked and the righteous. At first, Yahveh is portrayed as a passive spectator. In the end he becomes the mighty saviour. The wicked, on the other hand, are mighty in the beginning, but are eventually annihilated. Although the righteous suffer in chapter 1, the book ends with an unqualified confession of trust. On the semantic level, the structure of the book can be described as antithetically concentric. Chapter 1 and 3 represent two poles, namely that of despair and trust. The turning point is represented by 2:4-Sb. By reading the book as a literary unit, the need for a historical interpretation of each seperate part thereof is obviated. A literary approach therefore presents a new perspective to the exegetical problems of the book. / Thesis (DD)--University of Pretoria, 2012. / Old Testament Studies / unrestricted

In chapter one the question is asked: Is something like the bodily resurrection of Jesus Christ really non-negotiable? To come to an informed understanding of this question, hermeneutical, epistemological and exegetical approaches, underlying the resurrection debate, is analysed in five scholars with divergent interpretations. They are William L. Craig (1); Gary R. Habermas (1), Gerd Lüdemann (2), A.J.M. (Sandy) Wedderburn (3) and N.T. (Tom) Wright (1). In chapter two, their views on the resurrection are briefly stated. Then their hermeneutical presuppositions are discussed, which indicate that group (1) believes God can intervene in nature, and number (2)&(3) deny it. Group (1) believes that the Bible is a divine book giving credible witness to the resurrection, while numbers (2)&(3) see it as a purely human book with highly contradictive resurrection evidence. In chapter three crucial texts in 1 Cor. 15, which give the earliest New Testament evidence, are analysed. The texts and interpretations are: Verse 4 - kai oti etafh (he was buried) - For group (1) this phrase refers to Jesus’ empty tomb. For number (3) this phrase only allows for that possibility, but rejects it eventually. For (2) this phrase excludes an empty tomb. Verse 6 - pantakosioi~ adelfoi`~ ([he appeared also to] 500 brethren) – For group (1) this phrase is historical. For (2)&(3), this phrase is a redactional addition. Verses 8-11 - Paul the escaton (last) to see Jesus - For group (1) Paul saw Jesus in bodily form. For number (2) Paul had a hallucination and number (3) affirms that possibility. Verse 44 - swma pneumatikon (supernatural body) - For group (1), this phrase indicates that Christians will arise from the dead with a tangible glorified body. For numbers (2)&(3) it indicates no bodily resurrection. Verse 50 - sarx kai aima (flesh and blood [cannot inherit the kingdom of God]) – For group (1) this phrase refers to a typical Semitic expression. This means the resurrected body will be without sin and glorified. For numbers (2) &(3) this phrase indicates no bodily resurrection. In chapter four a summary of their exegetical results is given. Furthermore their hermeneutical presuppositions and epistemologies are critiqued. In the case of group (1) critical realism is shown to be a helpful tool, but with reservations. Forthwith, number (3) is discussed and indicated that his “reverent agnosticism” is the result of (a) 19th century liberal theology and (b) his “historical Jesus”. He then expresses faith through (c) existentialism combined with (d) mysticism. At this stage number (2) is discussed. He concurs with number (3): (a)&(b)&(c). He then utilizes Wilhelm Herrmann’s version of (c). Eventually however, he renounces Christianity all together. Numbers (2)&(3) are then discussed together to indicate the similarities. Furthermore it is argued that (a)&(b)&(c) represent a deviation from the foundational meta-narratives of the Christian faith. It is then stated that the bodily resurrection of Jesus Christ is a foundational Christian meta-narrative which is indispensable. In the conclusion it is argued that Christian churches should have the courage to confess unashamedly the bodily resurrection of Jesus Christ, particularly now, in the 21st century. / Dissertation (MTh (New Testament Studies))--University of Pretoria, 2006. / New Testament Studies / MTh / unrestricted

One of the major issues which continues to receive attention in New Testament studies is the debate over the occasion and purpose of Romans. The present exegetical study enters into the "Romans Debate" by focusing on the text of Romans 14:1. It is our thesis that here Paul appeals to the predominantly Gentile Christian "strong" ones in Rome to exercise vigorous acceptance of the predominantly Jewish Christian "weak in faith" who, although sharing in the righteousness of God in Christ, continue to exhibit scruples about food and calendar laws. Our study contributes to the current debate by confirming the plausibility of a concrete situation in Rome which warranted the address of this text. We also demonstrate how our interpretation harmonizes with the major themes of the letter, which are clearly concerned with the relationship between Jew and Gentile in the redemptive historical moment inaugurated by God's action in Christ. By establishing the existence of a significant dimension of Jewish-Gentile relations in Rome, we enable a clearer understanding of Paul's motivation for writing not only the text in question, and the pericope which it introduces, but the entire letter. / Thesis / Master of Arts (MA)

The primary aim of this study is to attempt to provide a means of restoring evangelical preaching in Xhosa churches. I will attempt to answer the question, How can the evangelical preaching be restored in Xhosa churches in the Western Cape? From personal observation, it is clear that in contemporary Xhosa evangelicalism, preaching is totally misunderstood. To put more bluntly, there are no clear criteria from biblical theology for preaching in Xhosa churches. Indeed so much is happening in the name of preaching that offers no substance whatsoever. In the first two chapter’s of this study, the focus is on the problem that the Xhosa church is experiencing and how preaching is understood and practiced in this community. Chapter three examines the causes of the problem and how to deal with those causes. On a practical note, it is shown that sermon analyses are inevitable for further consideration of the problem. Moreover, the chapter examines various attempts that have been made in response to the problem. In Chapter four, an investigation of the views of biblical theology on the subject of preaching is carried out. The chapter dwells into what the Bible offers on the subject of preaching and this is meant to serve as a foundation for the restoration of evangelical preaching in Xhosa churches. In the light of Chapter four, Chapter five argues for expository preaching as a possible means of responding to the crisis which the Xhosa church is experiencing. At the same time chapter five seek to state the case for expository preaching. Finally, Chapter Six provides the most effective material for Xhosa preachers in the process of exploring and constructing expository sermons. / Dissertation (MA(Theol))--University of Pretoria, 2009. / Practical Theology / unrestricted

Submitted by Maike Costa (maiksebas@gmail.com) on 2017-10-02T12:06:35Z No. of bitstreams: 1 arquivototal.pdf: 1109768 bytes, checksum: 2074c58c4f2ea59ae1d05abb75405ea1 (MD5) / Made available in DSpace on 2017-10-02T12:06:35Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1109768 bytes, checksum: 2074c58c4f2ea59ae1d05abb75405ea1 (MD5) Previous issue date: 2014-04-14 / This research approaches the logicist project of the German philosopher, Frege, and what came to be named by the secondary literature as the “Context Principle”. Frege's logicist project is the thesis that Mathematics, specially Arithmetics, can be reduced to Logics, that is, the concepts of Arithmetics can be reduced to logical concepts and to logical theorem and axioms. The Context Principle is one of the three principles that Frege afirms to be basic for the development and execution of a project. Some questions arise to the reader that faces for the first time this principle: What a Mathematical thesis – the one that Arithmetics can be reduced to Logics has to do with a linguistic imposition – the one that we should never ask for the meaning of an isolated word, outside a sentence? The secondary literature seems to not come to any agreement about the questions around the context principle. Those questions conduct the methodological aspect of this research. The use of the Greek mith of Theseus and Daedalus labyrinth as a metaphor allows to understand the set of secondary literature interpretations regarding the context principle as an exegetical labyrinth that defyies the reader to come inside it and try to exit. At the end of the research considerations will be give about the fortune of the context principle in Frege's logicist project. / Esta pesquisa trata do “Projeto Logicista” do filósofo alemão Frege e do que veio a ser designado pela literatura secundária de “princípio do contexto”. O Projeto Logicista de Frege é a tese de que a Matemática, em particular a Aritmética, é redutível à Lógica, isto é, os conceitos da Aritmética podem ser redutíveis a conceitos lógicos e os teoremas a axiomas lógicos. O princípio do contexto é um dos três princípios que Frege afirma serem básicos para o desenvolvimento e execução de seu projeto. Algumas questões devem de pronto surgir ao leitor que pela primeira vez defronta-se com este princípio: o que uma tese matemática – a de que a Aritmética é redutível à Lógica tem a ver com uma imposição linguística – a de que nunca se deve perguntar pelo significado de uma palavra isoladamente, fora de uma proposição? A literatura secundária parece não chegar a nenhum acordo sobre as questões em torno do princípio do contexto. Assim, no desenvolvimento deste trabalho faremos uma revisão da literatura especializada sobre esse princípio. A utilização do mito grego do herói Teseu e do labirinto de Dédalo como metáfora permite entender o conjunto das interpretações da literatura secundária a respeito do princípio do contexto como um labirinto exegético, que desafia o leitor a adentrá-lo e tentar a sua saída. Ao final da pesquisa serão tecidas considerações sobre a fortuna do princípio do contexto no Projeto Logicista de Frege.

This dissertation deals with two exegetical traditions, that of the early Jewish and the patristic schools. The research work for this project urges the need to analyze both Jewish and Patristic literature in which specific types of hermeneutics are found. The title of the thesis (“compared study of patristic and Jewish exegesis”) indicates the goal and the scope of this study. These two different hermeneutical approaches from a specific period of time will be compared with each other illustrated by their interpretation of the book of Ruth. The thesis discusses how the process of interpretation was affected by the interpreters’ society in which they lived. This work in turn shows the relationship between the cultural variants of the exegetes and the biblical interpretation. Both methodologies represented by Jewish and patristic exegesis were applicable and social relevant. They maintained the interest of community and fulfilled the need of their generation. Referring to early Jewish exegesis, the interpretations upheld the position of Ruth as a heir of the Davidic dynasty. They advocated the importance of Boaz’s and Ruth’s virtue as a good illustration of morality in Judaism. Early Christian exegetes were also interested in the basic values of the social community. They maintained the important social value of marriage as an example of the emphasis on virtue. They also paid much emphasis on teaching morality. Concerning the doctrine and value of Judaism, the sage upheld the principle of monotheism and the legitimacy of Davidic dynasty. In turn, patristic fathers urged for the introduction of the gospel through the salvation of Jesus Christ in the process of interpretation. From our investigation, we can formulate the thesis that both early Jewish and Christian exegetes did not explain the text for its inherent meaning, but rather used the text for their own purposes. Normally, the main task and mission of an exegete should be to find the meaning inherent in the text. We clearly indicated that both exegetical schools of interpreters did not find meaning in the text of the book of Ruth, but rather read in some agendas and issues into the text from outside, from the exegetes themselves and their surrounding backgrounds. They tend to meet the requirement of the social and political expectations of their reader community. Interpretation was used as a tool for this purpose. They conducted an application rather than explanation. This thesis can be explained by the fact that the meaning of a text depends on the value and pre-set agenda of the exegete who interprets it. Both the text and its interpreters are part of a specific historical, political, social and cultural environment, which imposed influence on them. / Thesis (PhD)--University of Pretoria, 2010. / Old Testament Studies / unrestricted

Made available in DSpace on 2016-03-15T19:46:58Z (GMT). No. of bitstreams: 1 Giuliana Andrea Niedhardt Capella Santos.pdf: 453544 bytes, checksum: 7f8b24cd38de9896910e0c6e8bc6a043 (MD5) Previous issue date: 2010-08-17 / This very dissertation unveils, from the point of view of the theoretical framework of enunciation, procedures used in the elaboration process of an exegetical text which collaborate with the genre s function of bringing the reader near to a given text by the perspective of the exegete. The chosen exegesis presents an interpretation of the Book of Esther part of the Bible , a historical-like text whose main enunciative mechanisms used in order to cause effects of objectivity and distance are briefly presented along the exposure of the theoretical framework working as examples to this last one. The exegesis, If I Perish, I Perish, by Major W. Ian Thomas, is analyzed from the perspective of discursive syntax and discursive semantics. Differently from the biblical text, the exegetical text presents many mechanisms that cause the effect of subjectivity and proximity. The analysis will circumscribe three types of such mechanisms: the relation between enunciator and enunciatee (which reveals how the enunciatee is brought near to the enunciator); the relation between the enunciator and the biblical text, often mentioned in the exegetical text (which reveals how the enunciatee is brought near to the exegetical text); and figurativization (which reveals how the enunciatee is brought near to the biblical text). The results of the analysis are not prescriptive, but descriptive. They reveal existing enunciative mechanisms with approximating function, so that they can be tools to a conscious use by those who seek to bring the enunciatee near to them or to the text. / A presente dissertação, sob o ponto de vista do quadro teórico da enunciação, desvela procedimentos na construção de um texto exegético que contribuem com a função do gênero de aproximar o leitor de determinado texto sob a perspectiva do exegeta. A exegese escolhida interpreta o livro de Ester contido na Bíblia de caráter histórico, cujos principais mecanismos enunciativos empregados com a finalidade de produzir efeito de objetividade e distanciamento são brevemente explicitados dentro da apresentação do quadro teórico, com a finalidade de exemplificação dos conceitos. A exegese, If I Perish, I Perish, de autoria de Major W. Ian Thomas, é analisada sob a perspectiva da sintaxe e semântica discursivas. Diferente do texto bíblico, o texto exegético possui diversos mecanismos que visam produzir o efeito de subjetividade e proximidade. A análise abrangerá três categorias desses mecanismos enunciativos: a relação entre enunciador e enunciatário (que expõe como o enunciatário é aproximado do enunciador); a relação do enunciador com o texto bíblico, muitas vezes referido no texto exegético (que expõe como o enunciatário é aproximado do texto exegético); e a figurativização (que expõe como o enunciatário é aproximado do texto bíblico). A análise não pretende normatizar, mas apenas desvelar processos enunciativos de efeito de sentido de aproximação, a fim de que sejam ferramentas conscientes nas mãos daqueles que buscam aproximar o enunciatário de si ou do texto.

La thèse « Ovide dans la General estoria d’Alphonse X » a pour objectif l’étude de la réception du poète latin dans l’histoire universelle conçue au sein de l’atelier dirigé par Alphonse X pendant le dernier quart du XIIIe siècle (ca. 1270-1284). Ladite œuvre prétendait relater l’histoire de l’homme depuis la Genèse jusqu’au règne du roi Alphonse lui-même. La source fondamentale de la General estoria est la Bible. S’ajoutent à la matière biblique diverses notices païennes ou « gentilles » (étrangères au peuple hébreu). Dans les deux premières parties de la General estoria, les sources fondamentales pour les récits gentils sont les Métamorphoses et les Héroïdes d’Ovide. Cet usage est complété par un emploi fragmentaire des Fastes, des Remèdes à l’amour, de l'Art d’aimer et des Pontiques. Nous avons porté notre attention aussi bien sur la méthode de traduction de l’œuvre d’Ovide que sur les techniques de compilation de la General estoria. Ainsi, cette thèse est structurée de la façon suivante : 1) une introduction où nous décrivons les règles qui caractérisent la lecture d’Ovide au Moyen Âge (ch. 1) ; 2) une étude des éléments contextuels du texte latin en trois sections : une étude des accessus, des gloses et des commentaires qui accompagnaient le texte latin dans l’étape médiévale (ch. 2) ; une analyse des œuvres mythographiques qui s’insèrent dans la compilation (ch. 3) ; enfin, la description des caractéristiques qui définissent l’utilisation des œuvres d’Ovide moins employées: les Fastes, l'Art d’aimer, les Pontiques et les Remèdes à l’amour (ch. 4). Finalement, dans le deuxième bloc de la thèse (ch. 5), nous avons fait une analyse exhaustive et détaillée des fragments empruntés aux œuvres d’Ovide dans la General estoria. / The aim of the dissertation “Ovid in Alfonso X’s General estoria” is to study the translation of the Latin poet in the universal history conceived within the workshop directed by Alfonso X during the last quarter of the 13th century (ca. 1270-1284). The aforementioned work intended to recount the history of man from Genesis up to the reign of King Alfonso himself. The main source of the General estoria is the Bible. Various pagan or “Gentile” (non-Jewish) notes are added to the biblical material. In the first two parts of the General estoria, the basic sources for the Gentile stories are Ovid’s Metamorphoses and Heroides. This usage is complimented by fragments of the Fasti, the Remedia Amori, the Ars Amatoria and the Epistulae ex Ponto. The study is also centred on the translation method of Ovid’s work as well as on the compilation techniques of the General estoria. Thus, the present dissertation is structured as follows: 1) an Introduction where the rules that characterize the reading of Ovid in the Middle Ages are described (ch. 1); 2) a study of the contextual elements of the Latin text in three sections: a study of the accessus, the glosses and commentaries that accompanied the Latin text in the medieval stage (ch. 2); an analysis of the mythographic works inserted in the compilation (ch. 3); finally; the description of the characteristics which define the employing of Ovid’s less used works: the Fasti, the Remedia Amori, the Ars Amatoria and the Epistulae ex Ponto (ch. 4). In the end, the second part of the dissertation (ch. 5) develops an exhaustive and detailed analysis of the fragments taken from Ovid’s works in the General estoria.

Isaac, the least of the patriarchs in the texts of the Old Testament and in the eyes of its readers, offers a surprising number of possibilities for new avenues of interpretation of the Pentateuch and related texts. These are arrived at in this study by first tracing a number of historical-developmental trajectories relevant to the author, namely from philosophy of science, through the main points from the history of Pentateuch studies in South Africa, via an argued choice for historical exegesis over against a-historical methods, and by means of a brief overview of the major insights that had shaped the scholarly study of the Old Testament patriarchs. The central part of the study is exegetical, with the main focus on Genesis 22, which has proven to be a key text. An overview of the historical issues related to this text is offered. Illustrating the limitations of a-historical exegesis, a narrative reading of Genesis 22 is undertaken, followed by a new historical interpretation of the same text, which draws on all of the foregoing. In the light of this new Genesis 22 interpretation, the other Isaac texts in the Old Testament are reviewed, as they would have been understood in post-exilic inner-Judean identity politics, namely between the tradents of the patriarchal traditions. Drawing throughout on an anecdotal view of Old Testament historiography, a theory proposed on the multiplex or composite nature of the personages of the patriarchs, though of Isaac in particular, and on the idea of the post-exilic inner-Judean identity politics, a creative, critical, historical retelling in almost narrative mode is offered of the history of Isaac in the Old Testament as a conclusion to the study. / Thesis (DD)--University of Pretoria, 2009. / Old Testament Studies / unrestricted