Made available in DSpace on 2016-07-27T13:54:48Z (GMT). No. of bitstreams: 1 GIZELE GERALDA PARREIRA ELIAS.pdf: 1450986 bytes, checksum: c3ba980bba095ae4222d7af1d477b07b (MD5) Previous issue date: 2005-09-12 / This research tries to achieve a systematic reflection of the purpose of Matthew Lipman s Philosophy program for Children and its allusion in the educational formation of the infants since the first school years. For this, we examined the considerations about the child looking for, in the theorists from different times, support that permitted us to construct the concept of childhood. We also examined the concepts of education and of the thought that rise when we analyze a purpose whose objective is to initiate children to the Philosophy. Then, when we analyze the theoretical and methodological presuppositions of the Philosophy program for Children raising the constitutive elements of its structure, its legitimacy and its implications in an education to think. After this, we reflect about the common aspects to the children and to the philosophers creating possibilities for them to stay together. Since the Philosophy is a branch of knowledge that is essential to the formation of the rational thoughts and, considering the importance of thinking better the elements that appear in the purpose, elaborated by Matthew Lipman, we also did a reading of the subjacent Philosophy in the presuppositions of this thinker. At the final considerations, we looked for the limits and the possibilities of the north-american purpose of Philosophy for Children. For this, we analyzed the role the teacher plays and the educational system presented in the lipmanian program, making the purpose of a conversation with a theoretical perspective, which corroborates the necessity of a different position of the educators in the sense of not teach things, but teach how to think. / Este estudo busca uma reflexão sistematizada da proposta existente no programa de Filosofia para Crianças de Matthew Lipman e sua alusão na formação educacional dos infantes desde os primeiros anos escolares. Para tanto, examinamos as considerações a respeito da criança, buscando em teóricos de diferentes épocas, sustentações que nos permitiram construir o conceito de infância. Investigamos também, os conceitos de educação e o de pensar que se entrecruzam ao analisarmos uma proposta cuja finalidade é iniciar as crianças na Filosofia. Isto posto, analisamos os pressupostos teóricos e metodológicos do programa de Filosofia para Crianças suscitando os elementos constitutivos de sua estruturação, sua legitimidade e suas implicações numa Educação para o Pensar. Em seguida pontuamos sobre os aspectos comuns às crianças e aos filósofos conferindo possibilidades de aproximação. Sendo a filosofia uma área do conhecimento essencial para a formação do pensamento reflexivo, e considerando a importância de pensar melhor os elementos presentes na proposta elaborada por Matthew Lipman, realizamos uma leitura da Filosofia subjacente nos pressupostos deste pensador. Nas considerações finais, buscamos os limites e as possibilidades da proposta norte-americana de Filosofia para Crianças. Para tanto, analisamos o papel do professor e do sistema educacional frente a uma proposta de educação para o pensar, propondo uma interlocução com o filósofo francês, Gaston Bachelard, a fim de articular elementos que corroboram a necessidade de uma postura diferenciada dos educadores no sentido não de ensinar coisas, mas de ensinar a pensar.

The relationship between Law and Gospel remains something of a conundrum for biblical scholarship. A significant factor contributing to this difficulty is the interpretation of Matthew 5:17, and in particular what is meant by Jesus’ having come “to fulfil” the Law and the Prophets. What precisely is meant by “to fulfil the Law and the Prophets” is an exegetical enigma. Utilizing an eclectic array of methods, including literary, historical, and theological approaches, this study attempts to articulate the nature of fulfilment in Matthew 5:17. We begin by surveying a selection of previous contributions, from which we deduce four possible interpretations. Next, we outline the historical, literary, and theological contexts, in order to provide the background for the exegetical and theological discussions that follow. This leads us into a thorough exegesis of Matthew 5:17-20, with special attention directed towards the key term ω. We argue that ω is best understood in light of its usage elsewhere in Matthew, highlighting its salvation-historical significance. In addition, we argue that the focus on the Law and the Prophets, Matthew’s understanding of the prophetic function of the Law (11:13), and the so-called antitheses of 5:21-48, lead us to understand “to fulfil” as the realization of what the Law and the Prophets – the Old Testament – pointed towards. When Jesus says that he has come to “fulfil” the Law and the Prophets he means that all that they anticipated has now come about in him. But it is important to move beyond regular historical-critical methods of exegesis and also to examine the passage in light of its biblical-theological significance: what did the Law and Prophets anticipate? Our study attempts to advance discussion of ω in this passage by considering how ‘biblical theology’ might aid us in understanding what precisely was pointed towards by the Old Testament. We therefore discuss the bearing of a theology of the kingdom of God on Matthew 5:17. The significance of the concept of the kingdom of God/heaven – mentioned three times in Matthew 5:17-20, central in both Matthew’s Gospel and the Sermon on the Mount, and descriptive of Jesus’ mission (4:17) – has often been overlooked in the interpretation of this passage. In addition to regular arguments made on the basis of historical-critical exegesis – including discussion of the nature of ω in Matthew’s Gospel, the sense in which the Law prophesies, and the contribution of the so-called antitheses of 5:21-48 – we argue that the biblical-theological theme of the kingdom of God clarifies a salvation-historical reading of these verses. The concept of the kingdom of God provides a helpful lens through which to understand the nature of the fulfilment brought about by Jesus. When the theme of the kingdom of God in the Old Testament is considered, it is seen that this concept summarizes the Jewish hope – it is what the Law and the Prophets pointed towards. Therefore, when it is said that Jesus has come “to fulfil” the Law and the Prophets, an eschatological or salvation-historical reading shows that what the Law pointed towards has arrived in the teaching and ministry of Jesus. But a biblical-theological reading of the kingdom of God helps us to add a measure of precision to this statement. Jesus “fulfils” the Law and the Prophets by bringing into being what they anticipated: the kingdom of God, to which the Old Testament looked forward, has come. What the Law and Prophets anticipated was the arrival of the kingdom of God. “Fulfilment”, then, should be construed in terms of this motif. Jesus fulfils the Law and the Prophets by inaugurating the kingdom of God, which they anticipated. This bypasses discussions over whether it is primarily Jesus’ teaching or Jesus’ life that is in view, since the kingdom of God is inaugurated through both. / MA (New Testament), North-West University, Potchefstroom Campus, 2015

The relationship between Law and Gospel remains something of a conundrum for biblical scholarship. A significant factor contributing to this difficulty is the interpretation of Matthew 5:17, and in particular what is meant by Jesus’ having come “to fulfil” the Law and the Prophets. What precisely is meant by “to fulfil the Law and the Prophets” is an exegetical enigma. Utilizing an eclectic array of methods, including literary, historical, and theological approaches, this study attempts to articulate the nature of fulfilment in Matthew 5:17. We begin by surveying a selection of previous contributions, from which we deduce four possible interpretations. Next, we outline the historical, literary, and theological contexts, in order to provide the background for the exegetical and theological discussions that follow. This leads us into a thorough exegesis of Matthew 5:17-20, with special attention directed towards the key term ω. We argue that ω is best understood in light of its usage elsewhere in Matthew, highlighting its salvation-historical significance. In addition, we argue that the focus on the Law and the Prophets, Matthew’s understanding of the prophetic function of the Law (11:13), and the so-called antitheses of 5:21-48, lead us to understand “to fulfil” as the realization of what the Law and the Prophets – the Old Testament – pointed towards. When Jesus says that he has come to “fulfil” the Law and the Prophets he means that all that they anticipated has now come about in him. But it is important to move beyond regular historical-critical methods of exegesis and also to examine the passage in light of its biblical-theological significance: what did the Law and Prophets anticipate? Our study attempts to advance discussion of ω in this passage by considering how ‘biblical theology’ might aid us in understanding what precisely was pointed towards by the Old Testament. We therefore discuss the bearing of a theology of the kingdom of God on Matthew 5:17. The significance of the concept of the kingdom of God/heaven – mentioned three times in Matthew 5:17-20, central in both Matthew’s Gospel and the Sermon on the Mount, and descriptive of Jesus’ mission (4:17) – has often been overlooked in the interpretation of this passage. In addition to regular arguments made on the basis of historical-critical exegesis – including discussion of the nature of ω in Matthew’s Gospel, the sense in which the Law prophesies, and the contribution of the so-called antitheses of 5:21-48 – we argue that the biblical-theological theme of the kingdom of God clarifies a salvation-historical reading of these verses. The concept of the kingdom of God provides a helpful lens through which to understand the nature of the fulfilment brought about by Jesus. When the theme of the kingdom of God in the Old Testament is considered, it is seen that this concept summarizes the Jewish hope – it is what the Law and the Prophets pointed towards. Therefore, when it is said that Jesus has come “to fulfil” the Law and the Prophets, an eschatological or salvation-historical reading shows that what the Law pointed towards has arrived in the teaching and ministry of Jesus. But a biblical-theological reading of the kingdom of God helps us to add a measure of precision to this statement. Jesus “fulfils” the Law and the Prophets by bringing into being what they anticipated: the kingdom of God, to which the Old Testament looked forward, has come. What the Law and Prophets anticipated was the arrival of the kingdom of God. “Fulfilment”, then, should be construed in terms of this motif. Jesus fulfils the Law and the Prophets by inaugurating the kingdom of God, which they anticipated. This bypasses discussions over whether it is primarily Jesus’ teaching or Jesus’ life that is in view, since the kingdom of God is inaugurated through both. / MA (New Testament), North-West University, Potchefstroom Campus, 2015

This study examines singular readings in the Gospel of Matthew across five of the earliest extant Greek copies of Matthew: Codex Sinaiticus, Vaticanus, Ephraemi, Bezae, and Washingtonianus. In each of the selected MSS, it is determined where a spelling, word, clause, phrase, sentence, or group of sentences is different from other MSS. These “singular readings” are collected in order to shine light on what such idiosyncrasies can tell us about the MS or tendencies of the scribe who copied the MS. One of the more interesting finds is that some of our MSS add text more than they omit it, which is contrary to other studies. Apart from itacistic changes, alternate spellings are not always the most frequent type of singular reading in our MSS. The MSS have similar types of singular readings, but they often go about creating them in different ways. Conclusions are that our MSS either prefer Attic Greek to Koine (Washingtonianus) or vice versa (Sinaiticus), but two MSS (Vaticanus and Bezae) fluctuate between both grammatical standards. Our MSS typically have a high percentage of error due to parablepsis, but one MS seems to skip letters within words more often than entire words (Ephraemi). Ephraemi does not transpose words, but when the other MSS create transpositions, they all record instances where the genitive pronoun is placed prior to the word it modifies and verbs are moved forward in sentences. In addition, transpositions in Sinaiticus could have resulted from corrected leaps. Context often plays a part in the creation of singular readings, but context affects each MS differently. Nearby text seems to prompt changes in all of our MSS, but remote text such as a gospel parallel, does not often influence our scribes: Ephraemi contains the only harmonization seems to be intentional. In Sinaiticus and Washingtonianus, several readings exhibit possible interpretations of the text (but typically these do not appear to be theological changes) and they both contain readings that conflate textual variants. All of the singular readings record either a textual addition, omission, or substitution, but the MSS do not end up with the same amount of text: both Codex Vaticanus and Ephraemi add more words than they omit, whereas Codex Sinaiticus, Bezae, and Washingtonianus end up with more omissions. This final element adds a counterweight to other studies that contend MSS omit text more than they add. The examination yields few singular readings of dramatic theological import. Rather, the singular readings expose grammatical currents of the 4th-5/6th centuries, currents that are more prevalent than scribal attempts to re-present the text of Matthew.

Danish thinker Søren Kierkegaard published fourteen discourses, across four collections, on Matthew 6:24-34. The repeated readings of the biblical text, whose themes include the choice between God and mammon, worry, what it means to consider the birds and lilies, and how to seek first the kingdom of God, converge with Kierkegaard's interest in anxiety, despair, worry, subjectivity, indirect communication, choice, the moment, and life before God. Accordingly, the discourses make connections with his larger works, elucidate frequently explored Kierkegaardian themes in recent scholarship, and contribute to his critique of nineteenth-century Copenhagen. Additionally, the collections present an interpretation of each verse and phrase of Matthew's text and, held up against modern Matthew scholarship, they correlate with and contribute to Sermon on the Mount and New Testament studies. Kierkegaard's reading of Matthew also holds implications for the practice of biblical interpretation as it promotes the importance of awareness of sin, interestedness, and appropriation as central to proper reading. His emphasis on Christ as the primary exemplar of Matthew's text adds an additional Christological element to his hermeneutic. Furthermore, the discourses serve as spiritual treatises which provide the reader with theological terminology to help confront the problem of worry and suffering. In light of a human being's distinctiveness as imago Dei, Kierkegaard elucidates ways an individual may respond artfully to the ongoing possibility of worry, a possibility which the discourses connect with Christian anthropology and external labels associated with possessions and status. The Matthew 6 discourses intimate Kierkegaard's sympathy with classic Christian spirituality and, in combination with the cultural-ecclesiastical critique, the creative exegesis, and the in-depth analysis of the cause of and cure for worry, his work emerges as an excellent example of spiritual theology.

One especially contentious issue for Matthew's predominantly Jewish-Christian audience is how to relate to Gentiles, who are also followers of Jesus and desire to be incorporated into their community. To address this issue, Matthew appeals to Israel's wisdom tradition, and particularly to the pilgrimage of Woman Wisdom. In this journey, Woman Wisdom is commanded to dwell in Israel. She makes her home there and calls all people to come to her for wisdom and life. Ultimately, Wisdom is rejected by Israel and she returns to God. This thesis proposes that it is this pilgrimage of Woman Wisdom that is an underlying metaphor for Matthew's gospel. Like Wisdom, Jesus arrives in Israel, calls Israel to follow him, and is ultimately rejected. Woman Wisdom's cry to come to her to receive life is echoed in Jesus' call for all to enter the kingdom of God. The inclusion of the Gentiles in the community therefore demonstrates the presence of the kingdom of God.

This dissertation examines the function of God as a character, and how the characterization of God works within the narrative of the Gospel of Matthew. Chapter 1 presented a rationale for the study of God as a character. The purpose of the study and the current status of research has been stated. The study of existing scholarship provided a fair ground for current study. Chapter 2 presented discussions over the modern literary theory which is related to this study and specific application of the theory to the Gospel of Matthew. Employing the primary research and methodology presented in chapters 1 and 2, chapter 3 provided an exegetical analysis of passages in which God functions as a character. The passages included where (1) God speaks or acts, (2) the references to God occur directly, (3) the references to God occur indirectly, (4) God's activity is recognized explicitly, and (5) God's activity is recognized implicitly. In addition, specific Matthean terminology, which was related to this study, was discussed. Chapter 4 discussed God's relationship with other characters in Matthew and summarizes God's function as a character in the Gospel of Matthew. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

M.A. / We live in a world, that is basically spiritually and morally bankrupt. The tidal wave of crime and thorny issues like aids and abortion, are only some of the consequences of this moral decay. Even the Church has not been able to avoid this decay and the very high divorce rate amongst Christians is proof of this moral regression. Pastoral counsellors are often stunned and amazed by the immorality that oftentimes occurs in Christian circles. Is there an answer? The ethical guidelines as found in the Sermon on the Mount, offers a solution. Can ethical guidelines, pronounced 2000 years ago, offer any solutions in this post-modern century? Are these not outdated norms, applicable in an ancient milieu, offering no solution for today? Can it still have any hermeneutical value? These are the questions addressed in this research. The ethical guidelines, as offered by the Sermon on the Mount, can be approached in two different ways. It can be viewed as an outdated ancient principle, with no normative value in a post-modern century, or as a guideline that withstood the test of time and still counts as the will of God, for every believer in his ethos. To maintain standards at the centre of God’s will, is an exalted ideal for every believer that earnestly views his Christianity. The ethical guidelines in the Sermon on the Mount, puts the standards of God in a practical manner, but in such a way that it brings every Christian to the realisation of his incapacity, to live it in practice. The result of this study has shown that the living of the Sermon on the Mount (especially the figurative language components contained in it) in a Christian ethos, is not a utopian dream, but relevant guidelines, that with the assistance of the residing Holy Spirit, can be lived as normative ethical principles in a Christian ethos.

This thesis takes a different approach to the contested topic of Jesus and the Torah in Matthew's Gospel. Rather than asking whether or not Jesus' radical teaching on the Torah (Matt 5:17-48) affirms the validity of the Torah, surpasses it, or if it situates the Matthean community within or outside the bounds of Judaism, this thesis examines the Matthean Jesus' radical teaching as an example of first-century Torah interpretation. Specifically, it examines Second Temple writing strategies used to present interpretations as an authoritative representation of the Torah and compares them with the way Matthew authorises Jesus' teaching on the Torah. This comparison shows that Matthew uses inherited writing strategies to participate in the Second Temple and late first-century Jewish phenomenon of innovating the Torah to meet the needs of a specific context. Chapter 1 examines the phenomenon of Torah interpretation in the Second Temple period, both the contexts that caused it and the logic behind it. Chapter 2 analyses Matthew's Gospel to see if it exhibits a similar context and logic as other Second Temple texts that interpret the Torah. Chapter 3 then uses Hindy Najman's concept of Mosaic Discourse as a lens to observe the writing strategies Matthew uses to present Jesus' teaching in the Sermon on the Mount as an authoritative representation of Sinaitic Revelation. Chapter 4 then considers how the genre of biography was used to legitimise a historical figure in a polemical context. Chapter 5 then examines how Matthew similarly used the opportunities of biographical writing to legitimise Jesus as an authority on the Torah in a polemical context and, therefore, authorise his teaching on the Torah as the correct way to follow God's commandments.

Friction Bit Joining (FBJ) is a new technology used primarily in joining dissimilar metals. Its primary use has been focused in the automotive industry to provide an alternative joining process to welding. As automotive manufacturing has continually pushed toward using dissimilar materials, new joining processes have been needed to replace traditional welding practices that do not perform well when materials are not weld compatible. FBJ meets these needs perfectly as it provides strength as well as the ability to join materials of almost any kind.The purpose of this research was to explore different applications of the FBJ process. Traditionally FBJ has used a steel bit to drill through a thin piece of aluminum and weld to a piece of steel behind the aluminum. This research explored a different application of FBJ by using a steel bit to drill through multiple pieces of aluminum and weld to a small steel bit on the backside of the aluminum. The primary goal of this research was to answer two questions. (1) How does drilling impact peak weld strength and (2) Does an optimal shank diameter exist in terms of peak weld strength? As in other research, no universal parameters were found for optimization of lap shear, cross tension and t-peel tests. Drilling was found to be an important factor in peak weld strength. Number of flutes on the consumable steel bit was varied to see the impact of better and worse chip clearance ability. Increasing number of flutes was found to positively impact peak weld strength to a point. Optimal number of flutes was found to be different for each type of testing. It was found that there was an optimal bit head to bit shank diameter ratio that optimized peak weld strength. Again the optimal diameter was different for each test. Bits of different diameters were created and then tested to measure the impact of varying shank diameters on peak weld strength. It was found that there was a strength tradeoff between two localized joint areas in diameter testing. Decreasing the shank diameter increased the amount of overlap formed by the bit head over the top coupon. This shifted strength to the bit head region. While this strengthened the bit head region of the joint, strength was sacrificed in the bit-nut intersection. This tradeoff was consistently found in all test types.