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The purpose of this study is to make a fresh treatment of the question of Christian origins, especially the beginnings of New Testament christology, by a holistic approach. More specifically, this study will show that, contrary to the form-critical view, the christological themes of the New Testament originated with Jesus himself, not with the post-Easter church. The movement of exposition will be threefold. We shall begin with an investigation of the mentality of Second-Temple Judaism and, in particular, of the eschatologically-minded in this period (Part One): The main focus will be on the mode of scriptural reading of the eschatologically-minded. Next, we shall move to the Jesus tradition to show that Jesus perceived his eschatological ministry as climactic and definitive (Part Two): This analysis will show how deeply Jesus shared the eschatological mode of scriptural reading. Finally, based on the conclusions of the first two parts, we shall make an attempt to retrieve some significant aspects of Jesus' self understanding (Part Three): This study will contribute to the New Testament scholarship in several ways. First of all, it will confirm a recent discovery in respect to Jesus' aims. He aimed for the restoration of Israel, and the scriptural themes of election shaped his self-understanding. Second, our study will show that the form-critical description of Christian origins is in need of revision. Third, our study has a bearing on the study of the Gospel tradition. Scholars have regarded the citations from and allusions to the Scriptures in the Jesus tradition as an indication of secondary origin. Our investigation, however, yields no support to this assumption. Finally, our study will test the advantages of the holistic approach which we shall employ in the following pages. / Thesis / Doctor of Philosophy (PhD)

The contention of this thesis is that place is much more important in human experience and in the Christian scheme of things than is generally recognised. I first survey the manner in which place has been progressively downgraded in Western thought and practice in favour of a concentration upon space and time. I note that during the latter part of the twentieth century scholars in a variety of disciplines have suggested that place is much more important than this prevailing discourse would suggest. Few theologians, however, recognise the importance of place. I suggest that, in this respect, theologians owe more to the mores of modernity than to a thorough engagement with the Christian scriptures and tradition. Second, I embark upon such an engagement with the scriptures. My findings suggest that their witness confirms that, from a Christian perspective, place is vital. With this in mind, my third step is to propose that the best way of understanding the role of place in a manner consonant with the Biblical narrative is sacramentally. Fourth, I test this hypothesis by examining the Christian tradition's approach to pilgrimage and investigate how it might be applied to holy places and churches in general. Finally, I conclude that a renewed appreciation of place by theologians and churchpeople, which their scriptures and tradition invite, would enable them to offer much to a society still trapped in the paradigm of modernity which underestimates place, with dehumanising effect.

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During the first half of the nineteenth century (particularly 1820-1845) in Britain a number of laymen and clergymen tenaciously fought against new geological theories. These men became known as the "Scriptural geologists." They held the traditional Christian view that Genesis provided a realiable, historical account of the creation of the universe and the early history of the earth. In particular, they believed that the Noachian deluge was a unique global catastrophe, which produced most of the geological record, and that the earth was roughly 6,000 years old. From this position they responded with equal vigour to the old-earth theories of the uniformitarian and the catastrophist geologists. They also rejected, as misinterpretations of Scripture, the "gap theory", the "day-age theory", the "tranquil flood theory" and the "local flood theory." These writers have received limited scholarly analysis. Gillispie, Millhauser and Yule have given them some attention and are the historians regularly cited by others. Much current research addresses the issue of religion and science in the nineteenth century but none has focused on the Scriptural geologists. They deserve more study because they were "an important irritant and a serious disturbing factor in the scientific geologists' campaign to establish and maintain their own public image as a source of reliable and authoritative knowledge" (Martin Rudwick, 'The Greate Devonian Controversy', 1985, p.43). Also, this thesis demonstrates that they have been seriously misrepresented both by many of the contemporaries and by nearly all later hisotrians. By way of introduction, a brief analysis is given of 1) the intellectual, religious and cultural background leading up the nineteenth century, 2) the history of the interpretation of fossils, sedimentary rocks, and the Genesis account of creation and the flood, 3) a description of the nineteenth century milieu and 4) what constituted geological competence in the early nineteenth century. The central portion of the thesis analyzes the Biblical and geological arguments presented by thirteen representative Scriptural geologists. In the final section, generalizations and conclusions are made about the Scriptural geologists as a group and the nature of the debate with those they opposed.

abstract: Redeemed from the Fall is a cantata in five movements for double choir SSAATTBB with Soprano and Baritone soloists and violin, bass clarinet, marimba, and organ. The work’s approximate duration is 19 minutes. The text is derived from ancient and modern scriptures including the Bible, the Book of Mormon and the Book of Moses as contained in the Pearl of Great Price. The textual theme addresses the compelling narrative of the redemption of Adam and Eve after the Fall and expulsion from the Garden of Eden. The work begins with an instrumental overture, In Sorrow, inspired by the fallen state our first parents entered as consequence for partaking of the forbidden fruit. The second movement, The First Angel, is an aria for baritone accompanied by choir a cappella. It sets to music the words of an angel who appeared to Adam proclaiming that animal sacrifice is representative of the future atoning sacrifice of the Son of God. The central movement, The Baptism of Adam, is for soprano solo, choir (SSAA) and the ensemble. It depicts the miraculous events surrounding Adam’s acceptance of the gospel covenant, with the Holy Spirit baptizing Adam by immersion in water. The subsequent a cappella chorus, This Is the Plan of Salvation, further explores the truth that salvation for Adam and Eve and all their posterity was prepared through Christ from the beginning. The full chorus and ensemble perform the finale, Adam Fell, declaring that the very purpose of the Fall was that all humans could know the joy of redemption through Christ. / Dissertation/Thesis / Doctoral Dissertation Music 2017

This thesis utilized the field hermeneutics within the study of gender roles of  women within religion.  It argues the relevance of interpretation that have lead to the patriarchal structures within culture and society.  In effort to restructure their place in society, women are redefining gender roles through a combination of hermeneutics and Feminism.  They are looking at commonly misinterpreted verses that have lead to their subordination to male culture, while also bringing attention to texts and stories within the Bible and the Quran  that have long been neglected to show the equality that lies within their religions.

This dissertation is a critical investigation of the engagements of scriptures in the life and speeches of U.S. Congresswoman Barbara C. Jordan (1936–1996). I engage in a research methodology that utilizes critical historical, auto/biographical, literary, and rhetorical analyses. My research agenda is to explain how scriptures work and are used by Barbara Jordan to illustrate an example of a larger phenomenon of scripturalizing and scripturalization outside of the context of institutional religion. In order to give a fuller context to Barbara Jordan’s rhetorical strategies, as an African American woman, I first consider the lives, speeches and use of scriptures of formidable 19th century African American women orators and political activists, Maria W. Stewart and Anna Julia Cooper, who serve as functional equivalents or precursors to Barbara Jordan. In this study, I found that Barbara Jordan makes American scripture, i.e. the Constitution, function in her speeches as a central component in a discursive rhetorical strategy of indirection, which I refer to as signifying on scriptures. She uses the Constitution, along with her personal history as an African American woman, to pretend mere sociopolitical conviction about social injustice. However, at the same time, she is strategic and intends to promote advocacy for racial justice and gender equality. Jordan uses the Constitution to signify on scriptures in a similar manner to how Maria W. Stewart and Anna Julia Cooper use Christian scriptures, i.e. the Bible, in their speeches to negotiate social and political power.

[pt] Hiera Grammata: expressão grega, significa Sagradas Escrituras; está na perícope da Segunda Epístola Timóteo 3,1417. É uma locução única no Novo Testamento. Os objetivos desta dissertação são a análise lingüística- morfológica e semântica da expressão; identificar seus aspectos funcionais no ambiente vital da comunidade primitiva e sua colaboração para Igreja atual. Os sinônimos para Hiera Grammata na Bíblia são: Biblia ta Hágia - os Livros Santos (1Mc 12,9), Graphais Hagiais - Escrituras Santas (Rm 1,2); expressões semelhantes extra- bíblicas: Hieron Grammaton - Sagradas Escrituras em Filon de Alexandria e Flavio Josefo , e Hieras Graphas - Sagradas Escrituras nos escritos pós-apostólicos. Hiera Grammata expressa as escrituras hebraicas [Tanak] em sua versão grega Septuaginta [LXX - Setenta). No Sitz im Lebem da igreja de Éfeso a locução Hiera Grammata exercia uma diversidade de funções, entre elas a função apologética: defender a comunidade cristã primitiva dos falsos ensinamentos do gnosticismo que, em sua heresia, diminuía e/ou excluía o valor simbólico e sagrado da tradição de fé da Escritura inspirada por Deus [theopneustos] confundindo os cristãos; função kerigmática: as Hieras Grammata foram um instrumento útil [ophélimos] na evangelização dos judeus da diáspora e dos gentios, pois as Sagradas Escrituras tem o poder de dar sabedoria para salvação através da fé em Cristo Jesus (2Tm 3,15). A natureza e as funções das Hiera Grammata concedem-lhe carga semântica e sentido teológico cujos significados pedagógico, salvífico e transcendente estão a serviço da identidade e da missão dos discípulos e missionários de Cristo hoje. / [en] Hiera Grammata: A Greek expression which means the Sacred Scriptures. This is in the Second Epistle to Timothy 3,1417. It is a unique locution in the New Testament. The purpose of this dissertation are the linguistic- morfological and semantic analysis of the expression; identify its functional aspects in the vital envirornment of the primitive community; and its contribution to the current Church. The synonym to Hiera Grammata in the Bible are: Biblia ta Hagia - the Holy Books (1Mc 12,9), Graphais Hagiais - the Holy Scriptures (Rm 1,2); similar extra biblical expression are: Hieron Grammaton - Sacred Sacriptures in the post-apostolic writing. Hiera Grammata expresses the Hebraic Scriptures [Tanak] in its Greek version [LXX]. In the Sitz im Leben Ephesus`s Church the locution Hiera Grammata had a diversity of functions, among them the apologetic one: protect the primitive christian community from the fake gnosticism teaching, thatin its heresy, reduced and/or excluded the symbolic and sacred value of the faith tradition in the Scripture inspired by [theopneustos]; confusing the christians, kerygmatic function: the Hiera Grammata were a useful instrument [ophelimos] in the evangelization of the Diaspora`s Jews and pagans, because of that the Sacred Scripture are able to make thee wise unto salvation through faith which is in Christ Jesus (2Tm 3,15). The nature and the functions of the Hiera Grammata give them a semantic load and theological sense and its pedagogical, savior and transcendent meanings are at the service of identity and mission of Christ`s disciples and missionaries nowadays.