A Dissertation Submitted to the Faculty of Theology and Religion Studies in Fulfilment of the requirements for the Degree of Master of Arts (Biblical Studies), at the University of Zululand, South Africa, 2003. / This study endeavours to ascertain whether or not eschatological scenarios propounded by certain writers of highly influential and popular "end-time" texts are biblically sustainable, according to the hermeneutical methods employed by them. Firstly, the hermeneutical methods utilised by Christianity's exegetical predecessors, namely, the rabbinical Pharisees and the Qumran sectaries of the Second Temple period, are considered. Such methods, and the eschatological convictions ensuing therefrom, are apparent from canonical and non-canonical literature relevant to these two groups. Thereafter, the applicability of these methods to a Second Testament context is examined, the rationale being that if the use of such methods is significantly evident in the Second Testament, then they should, it is proposed, be germane to Christian scholars of both earlier and modem times since Christianity arose from the matrix of early Judaism. This is particularly so as regards the writers of popular eschatology whose end-time positions are then examined in the light of early Jewish hermeneutical methods, and their own interpretative stance. The conclusion is reached that the Second Testament does reflect extensive use of the hermeneutical methods of early Judaism and that, consequently, subsequent Christian scholars should endorse these methods. It appears, though, that Christians through the ages have ignored such methods. It is further concluded that the main eschatological issues promoted by the popuiarisers cannot easily be defended solely through the use of the exegetical methods employed by them. However, it is submitted that many such issues can be substantially justified through the use of traditional Jewish hermeneuticai methods, as employed by the Second Testament redactors and Jesus himself.

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Doctor Theologiae - DTh / This study investigates the privileges and hermeneutical advantages enjoyed by a Phalo Phalo1 interpreter of practices in t he biblical text that are similar to or the same as those found in Phalo’s patriarchal culture. The study therefore probes the extent to which the Phalo interpreter could take advantage of these presumed similarities and sameness, the legitimacy and validi ty of claims of patriarchal bias attributed to the Phalo interpreter, and the extent to which such claims should be taken seriously by the house of Phalo. If the similarities place the Phalo interpreter in a position of advantage when dealing with the text , then, the interpreter should know where to draw the line between the similarities in the patriarchal practices of the two houses. Otherwise, a serious interpretative or hermeneutical crisis could ensue. The study argues that the advantages that the Phalo interpreter brings to the table should not be open open-ended or without restrictions. Since the house of Phalo and Jacob are unrelated in any way, the similarities need to be considered with great caution. The aim of the comparison in the study is not to dete rmine which house is more patriarchal than the other, but to advance contextual hermeneutics. We compare the various fragments of both works in order to ascertain the existence and direction of literary dependence , if any, between these fragments. In both houses, patriarchy and family stand at the centre of culture and religion. Therefore, the concepts of patriarchy in the two houses are crucial to this study. Both families operate under the assumption that the concept of family is strictly valued and that patriarchy is the essence of life and the basis for legal, religious and social construction. In the history of family practices in both the ancient house of Jacob and the house of Phalo, patriarchal laws were regarded as pillars of religion and culture. T he two houses operated a patriarchal system in which family decisions must have the endorsement of the father or the male family head, these being identified through the male bloodline. Thus, the image of religion, culture and the power and authority of th e society are fully patriarchal in both houses.

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

Philosophiae Doctor - PhD / This study investigates the privileges and hermeneutical advantages enjoyed by a Phalo interpreter of practices in the bilbical text that are similiar to or the same as those found in Phalo's patriarchal culture. The study therefore probes the extent to which the Phalo interpreter could take advantage of these presumed similarities and sameness, the legitimacy and validity of claims of patriarchal bias attributed to the Phalo interpreter , and the extent to which such claims should be taken seriously by the house of Phalo

This study belongs to one of the categories of hermeneutical issues - the New Testament use of the Old Testament. The writer assumes that Luke uses Malachi’s motifs, especially “Malachi’s eschatological figures’ arrival” motif in Malachi 3 and 4. Malachi’s eschatological figures are the messenger of the Lord (Mal. 3:1)/Elijah (Mal. 4:5-6). Ha Adon is the messenger of the covenant (Mal. 3:1). The writer identifies Ha Adon with the messenger of the covenant. Ha Adon is the “One who comes in the name of the Lord” in Luke. The writer attempts to prove that Luke was greatly influenced by “Malachi’s eschatological arrival” motif. According to the writer’s view, the literary and thematic structure of the Gospel of Luke reflects Malachi’s motif: temple emphasis, the infancy narratives including John’s and Jesus’ births, and the beginnings of John’s and Jesus’ ministries. John’s preaching is reminiscent of Malachi’s oracle. The Lord’s messenger and Ha Adon/the messenger of the Lord are identified as John the Baptist and Jesus respectively, and their missions are fulfilled in Luke. John the Baptist is seen as Malachi’s eschatological Elijah in Luke. The prophecy of Ha Adon’s sudden coming to His temple is fulfilled in Jesus’ three visits to the temple in Luke. The Travel Narrative in Luke echoes “the Way of the Lord” idea in Malachi; “the Way of the Lord” motif has thematically a long history in the Old Testament. “The Way of the Lord” concept in Exodus and Isaiah is reused in Malachi, and is theologically expanded in its meaning in Luke. This study shows that Luke alludes to or reflects Malachi’s themes in addition to “Malachi’s eschatological figures’ arrival” motif. The Gospel of Luke can be seen in the perspective of “the Way of the Lord” motif: the preparation of the Lord’s Way (1:1- 4:13); the presentation of the Lord’s Way (4:14-19:46), and the perfection of the Lord’s Way (19:47-24:53). There are simple allusions to Malachi, and thematic and literary parallels between Malachi and Luke: for example--“the Day of the Lord” theme and “the sending of messengers” motif. “Malachi’s eschatological figures’ arrival” motif is clearly shown in Luke. / Thesis (PhD)--University of Pretoria, 2010. / New Testament Studies / unrestricted

<p>Pages 22 and 156 have no text in the original hard copy other than the title at the top and the page number.</p> / <p>This dissertation undertakes an analysis of the two concluding books of the Sanskrit <em>Mahābhārata</em> or "Great Epic of India." Although the <em>Mahābhārata</em> is traditionally understood as a <em>smrti</em> or "remembered" work in contradistinction to the Vedic corpus of "heard" (<em>śruti</em>) scripture, I argue in this thesis that we can best understand the content and configuration of the<em> Māhābhārata</em>'s two final books by reading them against a background of Vedic ritual and myth. Adopting this hermeneutical approach, I treat the two key narrative issues which we find developed at the <em>Mahābhārata'</em>s conclusion: the manner in which the poem's principal characters die (chapters two and three of the thesis), and the account of their afterlife fates (chapter four of the thesis). In chapter two I argue that a Vedic ritual called the<em> yātsattra</em> helped to shape the substance and sequence of the narrative account of the epic heroes' deaths. In chapter three I pursue this issue further, arguing that, as elsewhere in the<em> Mahābhārata,</em> the <em>yātsuttra</em> in Books 17 and 18 is tied to the later ritual institution of circumambulatory pilgrimage or <em>tīrthayātrā</em>, a rite also figuring in the account of the characters' deaths. In treating the second narrative issue in chapter four, I examine the backdrop of Vedic myth which underlies the narrative of the entire <em>Mahābhārata</em>, and which is restated at the conclusion of the poem. As in chapters two and three, I argue that in order to understand the <em>Muhābhāratu</em>'s final scenes, we must appreciate the extent to which the poem has been fashioned against the paradigm of the Veda and its ritual and mythic world.</p> / Doctor of Philosophy (PhD)

Inledning: Äkta humor, glädje och skämt kan skapa en lättnad i det mänskliga livet. Men till skillnad från konflikter, smärtor och ångest har dessa känslor inte varit lika framträdande i psykoterapin. Det beror på att systematiska studier av användandet och funktionen av humor i den psykoterapeutiska processen till stor del saknas. Frågeställningar:Vilka är patienters erfarenheter av humor i den psykoterapeutiska relationen? Hur anser patienterna att humor kan ha påverkat den psykoterapeutiska processen? Metod:Studien har en kvalitativ forskningsansats. Fem deltagare som går i psykoterapi intervjuades. Intervjuerna analyserades och tolkades utifrån en kvalitativ innehållsanalys. Resultat:Humor i terapi kan skapa en god allians genom terapeutens delaktighet, ge en ökad känsla av frihet och meningsfullhet för deltagaren, väcka en förändring av det upplevda problemet eller händelsen ur ett mer humoristiskt sätt samt vara ett verktyg för att bearbeta synen på tidigare upplevelser. Användning av humor stärker deltagarnas självuppfattning, intresse för den egna utvecklingen och slutligen möjligheten att utveckla ett förtroende med terapeuten.                                        Diskussion:Humor kan vara en mycket verksam och utvecklande del i psykoterapin. I studien visar användandet av humor främst positiva effekter och få negativa effekter. Användning av humor kan ge optimala förutsättningar för ett positivt terapiarbete och kan utgöra en viktig betydelse för den terapeutiska relationen och processen. Flertalet forskare och terapeuter motsäger sig dock användandet av humor och ser humor som en försvarsmekanism. Tidigare forskning beskriver framväxten av humor i terapin som ytterst begränsad. / Introduction: Genuine humor, joy and jokes can create a relief in human life, just as conflicts, pain and anxiety these emotions have been as prominent. The use of humor in therapy and the function of humor in the therapeutic process have had a very limited role in the psychotherapeutic world. Question formulation: What are the patient’s experiences of humor in a psychotherapeutic relationship? How do patients consider that humor may have affected the psychotherapeutic process? Method: The study has a qualitative research approach. Five participants attending psychotherapy were interviewed. The interviews were analyzed and interpreted based on a qualitative content analysis. Results: Humor in therapy can create a good alliance through the therapist's participation, provide a greater sense of freedom and meaningfulness to the participant, bringing a change in the perceived problem or event in a more humorous way, and be a tool to process the view of past experiences. The use of humor strengthens participants' self-perception, interest in their own development, and finally the ability to develop trust with the therapist. Discussion: Humor can be a very effective and stimulating part of psychotherapy. The study shows the use of humor has mostly positive effects with only a few negative effects. The use of humor can provide optimal conditions for a positive therapy work and can be an important bearing on the therapeutic relationship and process. Most researchers and therapists contradict the use of humor and sees it as a defense mechanism. Previous research describes the emergence of humor therapy as extremely limited.

Hermeneutisk orättvisa är en orättvisa där en del av ens sociala erfarenheter görs obegripliga pågrund av ett hermeneutisk glapp i de kollektiva hermeneutiska resurserna. Följaktligen drabbas ett subjektav en objektiv svårighet i antingen 1) förstå sina sociala erfarenheter och/eller 2) kommunicerasina sociala erfarenheter. Fricker argumenterar för att det är ett strukturellt fenomen utan en individuellförövare. Därav uppkommer inte frågan om ansvar. Medina, å sin sida, argumenterar att ansvar uppkommeräven om det kan vara begränsat. I den här uppsatsen avser jag undersöka Medinas och Frickersståndpunkter för att utvärdera den större frågan om ansvar i förhållande till hermeneutisk orättvisa.Jag argumenterar, med Woomers begrepp misslyckat upptag, att Medina ger en bredare definitionav hermeneutisk orättvisa än Frickers ursprungliga definition. Vidare diskuterar jag Frickers och Medinasdelvis olika syn på ansvar. Jag argumenterar att individer kan hållas ansvariga för att bidra till hermeneutiskmarginalisering. Följt detta bär de något slags ansvar för att skapa möjligheten för att hermeneutiskaorättvisor kan existera. Med Goetzes distinktion mellan kognitiv och kommunikativ skadaav hermeneutisk orättvisa argumenterar jag vidare att individer trots allt kan hållas ansvariga i relationtill den kommunikativa skadan av orättvisan, men inte den kognitiva. Således håller jag delvis med bådeFricker och Medina. / Hermeneutical injustice is the injustice of having some part of ones social experiences unintelligibledue to a hermeneutical gap in the collective hermeneutical resources. Consequently, a subject suffersan objective difficulty in either 1) understanding his/her social experiences and/or 2) communicatinghis/her social experiences. Fricker argues that it is a structural phenomenon with no individual perpetrator.Hence, the question of responsibility does not arise. Medina, on the other hand, argues thatresponsibility does arise though it may be limited. In this paper my aim is to examine Medinas andFrickers position in order to evaluate the larger question of responsibility in relation to hermeneuticalinjustice. I argue, with Woomers notion of uptake failure, that Medina gives a wider definition of hermeneuticalinjustice than Frickers original definition. Furthermore I discuss their partially differentviews of responsibility. I argue that individuals can be held responsible for contributing to hermeneuticalmarginalization. They therefore bear some kind of responsibility for creating the possibility forhermeneutical injustices. With Goetzes distinction between the cognitive and communicative harm ofhermeneutical injustice I further argue that individuals can be held responsible in relation to the communicativeharm of the injustice, but not the cognitive. I therefore in some aspects agree with bothMedina and Fricker.

Partindo de um contexto social demarcado por transformações sociais, como o incremento do uso de tecnologia e a inserção da mulher no mercado de trabalho, com a necessidade de maior flexibilização e preparo para nele se inserirem os cidadãos, bem como por transformações no âmbito das relações interpessoais, em especial as familiares, objetivamos, nesta tese, compreender como homens na meia-idade vivenciam esta fase do seu desenvolvimento. A meia-idade é um período demarcado por mudanças, em especial psicológicas para os homens. Isso porque a percepção do envelhecimento, da proximidade da fase adulta dos filhos e a competição com pessoas mais jovens no mercado do trabalho podem deflagrar a chamada “crise da meia-idade". Esse momento pode tanto levar a uma reflexão e a um re-direcionamento existencial como a uma estagnação, demarcada pelo marasmo e receio de empreender mudanças, pois pode haver uma percepção de que a proximidade da morte faz parte de sua vida. Nosso olhar para os homens, nessa fase do desenvolvimento, norteou-se pelas facetas da paternidade, da sexualidade e de seus projetos de vida. A metodologia utilizada foi a fenomenologia ontológico-hermenêutica de Martin Heidegger em que a interpretação do existir humano é a principal tônica. Foram entrevistados sete homens com idade entre 41 e 52 anos, nível socioeconômico A e B, casados e com filhos adolescentes. Os resultados evidenciam que a inautenticidade – modo de ser em que o referencial são “os outros" – mostrou-se como principal norteadora da vida desses homens, embora a autenticidade – assunção das responsabilidades existenciais –, também tenha se revelado. A afetividade, desvelada na preocupação com os filhos foi o principal sentido dos discursos. A inautenticidade revelou-se quando o futuro pessoal dos homens mesclou-se ao dos filhos, não havendo uma percepção de indivíduo, mas sim de que seu papel social norteia seu existir. A autenticidade foi vislumbrada quando a preocupação com suas relações afetivas e seus projetos de vida foram colocados em pauta. O envelhecimento mostrou-se tanto como impeditivo de mudanças, tendo no comodismo sua principal marca, como despertou questionamentos a respeito do modo de vida individual e afetivo. Esses aspectos evidenciam que a meia-idade, vivenciada no mundo pós-moderno, pode propiciar, por meio dos questionamentos que envolvem o existir humano, oportunidades de transformação no contexto das relações interpessoais, abrangendo o mundo familiar, bem como o social mais amplo. Essa fase do desenvolvimento pode proporcionar às novas gerações valores e crenças que lhes oportunizem reflexões e modelos de conduta que sejam alternativos aos que estão presentes nos relacionamentos sociais. A aproximação entre as gerações e a transmissão de questionamentos, dúvidas e anseios podem ser importantes caminhos a serem trilhados por todos os que se preocupam com o existir humano. Como horizontes, percebemos que os sentidos e significados do existir humano são múltiplos e que a fenomenologia ontológico-hermenêutica pode trazer contribuições para a ampliação da compreensão da existência ao desvelar, por intermédio da linguagem, nosso modo de ser. / Starting from a social context marked by social transformations such as the improving use of technology and the influx of working women in the job market and the necessity of a greater flexibility and education of the citizens to make part of it, as well as the transformations occurring in the interpersonal relations, specially those happening within the family, this thesis aims at understanding how the middle-aged men act and experience this development phase of life. The middle age is a period that is marked by changes, specially those psychological ones to men. This happens due the perception of getting old, the proximity of the adult phases of the children and the competition with younger people in the job market, which can blow up the “middle age crisis". This moment can lead to a deeper thinking and to a re-direction of his existence as well as it can lead to stagnation marked by apathy and fear of making changes once the perception of the proximity to death makes part of his life. The glancing to the men at this phase of development was given emphasizing aspects as paternity, sexuality and projects of life. The method employed was based on the Martin Heidegger’s ontological-hermeneutical phenomenology, which focuses the human existence as main point. Seven men with age ranging from 41 to 52 years old were interviewed, having a socio-economical level A or B, married, and having adolescent children. The results show that inauthentic existence - a way of being where the reference is based on the “others" - revealed that main guiding line to those men in this period of their life, although the authentic existence – the assumption of existence’s responsibilities – has been shown up. The affection mixed up the deep worries towards the children was the main sense in the discourses. The inauthentic existence appeared when the future of the children was mixed up with their future, not existing a perception of the individual but the social role that guided his existence. The authentic existence was glimpsed when his worries and preoccupations with affective relations and projects of life were put in evidence. The aging process showed as being an obstacle to changes due to the self-indulgence as well as it raised some questions about of his individual and affection way of living. Those aspects put in evidence the middle age happening in a post-modern world may cause by means of questioning the human existence, in a series of transformation opportunities in a context of interpersonal relations, including the family and the society. This phase of development may proportionate to the coming generations values and beliefs that may give them opportunity to reason over the models and behavior patterns that are alternative ones to those present in the social relationships. The coming up of generations and the transmission of questionings doubts and hopes may be important tracks to be followed by those who really worry about the human existence. We can perceive as horizons that the meanings of the human existence are multiple and the phenomenology ontological-hermeneutical may contribute to wide the comprehension of the existence and may unveil by means of the language our way of living.