The objective of this study was to establish and define the theological alterations made to the Masoretic Text of the biblical book of Esther (MTE) by the translators of the Septuagint (LXX) and the Josephus (J) texts, focusing on the explicit references made to God in these texts. This objective was reached by means of three working objectives: a. Comparing key passages from the MTE with the LXX and J texts; b. Indicating differences and similarities between the various accounts; and<p c. Making some inferences about the theological implications of these insertions. The comparison of the texts was introduced by an excursion into the reconstruction of the Esther text. The texts that were compared were divided into two groups, namely canonical insertions (2.20; 4.8, 14; 6.1, 13; and 7.10), and non-canonical additions (add. A, C, D and E). From this comparison, differences and similarities became apparent, and especially those that were theologically explicit were investigated. The conclusion was reached that the LXX and J texts’ theological alterations limit the theological creativeness and open-endedness of the MTE. The depth and strength of the MTE’s theological silence about the activity of God have been removed in these translations to make space for a more ‘traditional’ theology. The investigation serves to caution modern translators of the book of Esther to refrain from translating the book in a way that is theologically more explicit than the source document, since this would damage the communicative potential of the book. / Dissertation (MA (Ancient Languages and Culture))--University of Pretoria, 2007. / Ancient Languages / MA / unrestricted

The present investigation was designed to explore the relationship between authoritarianism, rigidity, political-economic conservatism and theological beliefs of two groups of students representing two nationally known theological seminaries. One seminary is noted for its conservative theological standing, the other for its liberal position.

Eustathius of Antioch is recognised as a pivotally important ‘Nicene’ figure in the early part of the ‘Arian’ controversy but, largely due to the paucity of sources, there is very little in-depth discussion of his theology. The recent discovery that Eustathius wrote Contra Ariomanitas et de anima, an anti-subordinationist treatise focusing on the soul, now preserved in an epitome, both offers unprecedented opportunities for understanding Eustathius’ theology. This thesis examines Eustathius’ theological anthropology, an important aspect of his thought. It considers the question with regards both intrinsic ontology and the meta-narrative of human history – soteriology and eschatology – and situates it within the context of fourth-century metaphysics and the uncertainty surrounding questions of human society raised by Christianity’s new status under Constantine. Eustathius’ picture of the relationship between the body and the soul relies on a hylomorphic dualism indebted to Platonised Aristotelianism, emphasising the interdependence of body and soul whilst sharply distinguishing them as substances. He regards the soul as passible in itself. Eustathius regards human beings as degraded both in existential state and in circumstance relative to the condition in which they were created and articulates the gap between human potential and human actuality primarily in terms of the relationship between Adam and Christ. Eustathius’ picture of Christ as perfect humanity is informed by a sense of radical disjunction between God and creation, typical of fourth-century metaphysics, and he consequently holds a relatively autonomous conception of human perfection. Eustathius regards free will as freedom to discern and choose the right thing, which relies on a fundamentally optimistic perception of human moral nature. Eustathius’ anthropology consistently grounds human essence and identity in earthly life and correspondingly founds his soteriology on the fulfilment of current potential, believing that Christ will reign, eschatologically, over an earthly kingdom.

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Thesis (Th. M.)--Dallas Theological Seminary, 2006. / Includes bibliographical references (leaves [68]-77).

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, Charlotte, NC, 2003. / Abstract and vita. Includes bibliographical references (leaves 115-122).