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Dissertations / Theses on the topic 'Scripture'

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Published: 4 June 2021

Last updated: 31 July 2024

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1

Kearns, Kevin M. "Scripture for America: Scriptural Interpretation in John Locke's Paraphrase." Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc862806/.

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Is John Locke a philosopher or theologian? When considering Locke's religious thought, scholars seldom point to his Paraphrase and Notes on the Epistles of St. Paul. This is puzzling since the Paraphrase is his most extensive treatment of Christian theology. Since this is the final work of his life, did Locke undergo a deathbed conversion? The scholarship that has considered the Paraphrase often finds Locke contradicting himself on various theological doctrines. In this dissertation, I find that Locke not only remains consistent with his other writings, but provides his subtlest interpretation of Scripture. He is intentionally subtle in order to persuade a Protestant audience to modern liberalism. This is intended to make Protestantism, and specifically Calvinism, the vehicle for modern liberalism. This is seen clearly in Max Weber's The Protestant Ethic and the Spirit of Capitalism. Though Weber concludes that Protestant support for capitalism in the late 19th Century is due to its theological foundation, I find that Weber is actually examining Lockean Protestantism. Locke's success in transforming Protestantism is also useful today in showing how a modern liberal can converse with someone who actively opposes, and may even wish to harm, modern liberalism. The dissertation analyzes four important Protestant doctrines: Faith Alone, Scripture Alone, the church and family, and Christian political life.

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2

Sugimoto, Tomotoshi. "Chronicles as historiography : an investigation in scripture's use of scripture." Thesis, University of Sheffield, 1990. http://etheses.whiterose.ac.uk/14452/.

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3

Zubyk, Richard Anthony Jr. "Scripture as Architecture." Thesis, Virginia Tech, 1999. http://hdl.handle.net/10919/31783.

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A church performs many functions. It presents an image; prepares the believer for worship; introduces the unbeliever to God; facilitates worship services; projects the words of the pastor; resonates the music of the choir and orchestra; deepens knowledge and understanding of the faith; instructs children as well as adults; promotes fellowship; shelters the needy; hosts meetings; serves meals; strengthens families; supports missions and ministries; and accommodates weddings, funerals, and baptisms. These functions are performed in obedience to the Word of God. They are expressions of Scripture. In the past, the church building itself expressed Scripture. The cruciform plan of the great cathedrals was the most profound example, depicting the symbol of Christianity. Clerestory windows filled the vaulted heights above the nave with heavenly light. Mosaics, reliefs, icons and stained glass windows illustrated biblical stories. How else can the architecture of the church building express Scripture? How can Scripture inspire architecture?
Master of Architecture

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4

Erni, Francis D. "Franciscan spirituality and scripture." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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5

Lasher, Christa Marie. "Bhaktivedanta Swami's American Scripture." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/rs_theses/25.

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This essay explores ISKCON’s religious text A.C. Bhaktivedanta Swami Prabhupada’s commentary on the Bhagavad Gita, the Bhagavad Gita As It Is, as an American scripture. This commentary expressed a philosophy which attracted ISKCON’s American converts and gave voice to the protest they had against the larger American culture. Using Thomas Tweed’s theory of dissent, I show how the Bhagavad Gita As It Is gave the American converts of the 1960s and 1970s a language of dissent in the larger American conversation and allowed them to create an alternative American identity. In this way, the Bhagavad Gita is an American text.

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6

Powery, Emerson B. "Jesus reads Scripture : the function of Jesus' use of Scripture in the synoptic Gospels /." Leiden : Brill, 2003. http://catalogue.bnf.fr/ark:/12148/cb39053804z.

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7

Woods, Julie Irene. "Jeremiah 48 as Christian Scripture." Thesis, Durham University, 2009. http://etheses.dur.ac.uk/2050/.

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The oracle concerning Moab in Jeremiah 48 is one of the 'hard texts' of the OT. This thesis seeks to find a means of reading the oracle in a way that does justice to the text both in its ancient context and in a Christian frame of reference. The opening chapter reviews existing scholarship on this text (and related texts). The two chapters which then follow preface and contextualise the main discussion; they focus, respectively, on the differing textual traditions in MT and LXX, and on the parallel material in Jeremiah 48 and Isaiah 15-16. It transpires that MT Jeremiah 48 contains a more marked note of lament than LXX Jeremiah 31 and that Jeremiah 48 has a broader purview than Isaiah 15-16. Chapters Four and Five then examine how US and UK Christian interpreters have dealt with the text; those from the US are Fretheim, Miller and Brueggemann, while those from the UK are Jones and Clements. The US scholars in particular bring out some key elements of the oracle: the tone of lament (Fretheim), God's sovereignty (Miller), and Moab's pride and plays for power (Brueggemann).The last two chapters offer a fresh reading. Chapter Six proposes that the problematic 48:10 was inserted by a scribe who longed to see the words of Jeremiah 48 brought to completion. Chapter Seven considers Jeremiah 48 as a whole, noting rhetorical features that suggest Moab’s history has a cyclical nature in which Moab's sin leads to her destruction, but then she is restored again. Finally, two film-like imaginative readings explore the possible continuities and differences between Jeremiah 48 in its ancient context and in a Christian frame of reference

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8

Earl, Douglas Scotohu. "Reading Joshua as Christian scripture." Thesis, Durham University, 2008. http://etheses.dur.ac.uk/2267/.

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The perception of historical and ethical difficulties associated with Joshua in the twentieth century have led to difficulties in appropriating it as Christian Scripture. I argue that from the perspective of cultural memory Joshua nonetheless has an important role as Scripture, but, moreover, that in engagement with patristic interpretation such difficulties call for Joshua to be read in a different way from that in which it has been since at least the time of Calvin onwards. I develop a way of reading based on recent anthropological approaches to myth, such as those of Victor Turner and Seth Kunin in particular. I combine this treatment of myth with Paul Ricoeur's approach to narrative hermeneutics and the hermeneutics of testimony to produce a reading of Joshua in dialogue with its reception and use in order to argue for a constructive contemporary means of reading Joshua as Christian Scripture

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9

Weeter, Mark. "John Wesley's view of scripture." Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683139.

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10

Ghan, Chris. "The daevas in Zoroastrian scripture." Thesis, University of Missouri - Columbia, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10180876.

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11

Berg, Steven W. "Totally in tradition and totally in Scripture the implications of the Catholic notion of sola scriptura /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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12

Becker, Kenneth Michael. "From the treasure-house of Scripture : an analysis of Scriptural sources in "De Imitatione Christi /." Turnhout (Belgique) : Brepols, 2002. http://catalogue.bnf.fr/ark:/12148/cb389025106.

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13

Rockelman, John Lloyd. "Buddhist suffering in light of scripture /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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14

Underwood, Timothy P. "A program for teaching scripture memorization." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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15

Hoying, Madonna. "Journeying with the word (Scripture retreats) /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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16

Crosno, Jeffrey Todd. "Preaching in the shape of Scripture." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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17

West, Philip. "Henry Vaughan's Silex scintillans : scripture uses /." Oxford [u.a.] : Oxford Univ. Press, 2004. http://www.loc.gov/catdir/enhancements/fy0612/2001021696-d.html.

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18

Shelley, Bryan Keith. "The interpreting angel : Shelley and scripture." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.329000.

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19

Yuen, Alfred H. "Barth's theological ontology of Holy Scripture." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=183701.

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20

Kerr, Jason Andrew. "Loving Liberty: Milton, Scripture, and Society." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2421.

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Thesis advisor: Dayton Haskin
Using methods drawn from literary analysis, theology, and political history, Loving Liberty explores the relationship between Milton's thinking about liberty and his practice of scriptural interpretation. It argues that Milton advances a model of a free society ultimately modeled on the charitable relations between the Father and the Son, who in his view differ essentially from one another. This model of liberated unity in difference derives from, and responds to, Milton's encounter with the Reformation ideal of each believer reading the Bible for him or herself, along with the social chaos that accompanied the resulting proliferation of interpretations. Using a complex concept of charity, Milton's writings imagine a society in which all are free to use scripture in highly individualized ways that nevertheless conduce to unity rather than chaos. In the end, the very interpretative practice through which Milton thinks his way toward this model also stands as its shining example, culminating in a rich body of writing that creatively re-imagines scripture and that invites its readers to use these new creations or not, as charity demands and in keeping with their own freely exercised gifts. In contrast to what he calls “obstinate literality” and “alphabetical servility&rdquo in The Doctrine and Discipline of Divorce, Milton's liberated interpretative method requires the interpreter to generate his or her own Bible, whether by radically reassembling the text (as Milton does in De Doctrina Christiana), by prophetically speaking the scripture written on one's heart (as Michael teaches Adam to do in Paradise Lost)
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: English

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21

Hofreiter, Christian. "Reading herem texts as Christian scripture." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:7ee28f70-12fd-464a-a373-6f0f795f88ec.

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The thesis investigates the interpretation of some of the most problematic passages of the Hebrew Bible/Old Testament, i.e. passages involving the concept or practice of herem. The texts under consideration contain prima facie divine commands to commit genocide as well as descriptions of genocidal military campaigns commended by God. The thesis presents and analyses the solutions that Christian interpreters through the ages have proposed to the concomitant moral and hermeneutical challenges. A number of ways in which they have been used to justify violence and war are also addressed. For the patristic and early medieval eras the thesis aims to be as comprehensive as possible in identifying and analysing the various interpretative options, while for later periods the focus lies on new developments. In addition to offering the most comprehensive presentation of the Wirkungsgeschichte of herem texts to date, the thesis offers an analysis and critical evaluation of the theologico-hermeneutical assumptions underlying each of the several approaches, and their exegetical and practical consequences. The resulting analytical taxonomy and hermeneutical map is an original contribution to the history of exegesis and the study of the interplay between religion and violence. The cognitive dissonance herem texts cause for pious readers is introduced as an inconsistent set of five propositions: (1) God is good; (2) the bible is true; (3) genocide is atrocious; (4) according to the bible, God commanded and commended genocide; (5) a good being, let alone the supremely good Being, would never command or commend an atrocity. If proposition (4) is assumed, at least one of the deeply-held beliefs expressed in the other four must be modified or given up. The introduction is followed by four diachronic chapters in which the various exegetical approaches are set out: pre-critical (from the OT to the Apostolic Fathers), dissenting (Marcion and other ancient critics), figurative (from Origen to high medieval times), divine-command-ethics,(from Augustine to Calvin) and violent (from Ambrose to Puritan North America). A concluding chapter presents near contemporary re-iterations and variations of the historic approaches.

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22

Kim, Jin Soon. "Marital relationship in select scripture passages." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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23

Wing, Eric Lyon. "Personal Scripture Study of Prospective Missionaries." Diss., CLICK HERE for online access, 2006. http://contentdm.lib.byu.edu/ETD/image/etd1483.pdf.

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24

Ciampa, Roy E. "What does the Scripture say? : an analysis of the presence and function of Scripture in Galatians 1-2." Thesis, University of Aberdeen, 1996. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU081705.

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This is a study of the presence and function of Scripture within the first two chapters of Paul's letter to the Galatians. The study takes a broad, comprehensive look at the intertextual relationships that exist between Paul's presuppositions, statements and arguments and the Scriptures of Israel. These relationships go beyond the use of citations and allusions (which are not conspicuous in these chapters) and include implicit and intuitive uses which are recognized and which function in ways quite distinct from more formal and explicit uses of Scripture. These more subtle and implicit uses of Scripture are detected by reading Paul's discourse in the light of the Old Testament Scriptures which were read in his churches and of those Jewish interpretative traditions of the period that may have informed his (and his churches') understanding of those Scriptures. The concern of this study goes beyond the detection of scriptural presence to the investigation of the function of that scriptural material within the framework of the discourse in which it is found. To this end the investigation has been conducted on the basis of a comprehensive analysis of the semantic and rhetorical structure of the letter as a whole and of the various units out of which it is constructed. The study concludes: that Paul describes the situation facing the Galatians as one of impending apostasy, in distinctly Jewish terms; that the function of Scripture within these two chapters tends to mirror the rhetorical function of the chapters themselves; that Paul uses Scripture as a tool for redescribing people, situations and things around him; and that there is an apocalyptic-restorationist theological orientation that guides him in his reading and use of Scripture.

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25

Crawford, Matthew Roy. "Cyril of Alexandria's Trinitarian theology of Scripture." Thesis, Durham University, 2012. http://etheses.dur.ac.uk/3925/.

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Cyril of Alexandria left to posterity a sizable body of exegetical literature. This thesis attempts to reconstruct his theology of Scripture in order to suggest that his exegetical practice is inseparable from, and must be interpreted in light of, his overarching theological vision. I argue that the most important intellectual factor shaping his exegesis is his Christologically focused, pro-Nicene Trinitarianism, an inheritance that he received from fourth-century authors. Cyril’s appropriation of pro-Nicene thought is evident in his theology of revelation and his theology of exegesis. Revelation, in his understanding, proceeds from the Father, through the Son, and in the Spirit, following the order of Trinitarian relations. Moreover, this pattern applies to the inspiration of Scripture as well, insofar as inspiration occurs when the Son indwells human authors by the Spirit and speaks the words of the Father. Corresponding to this movement of God towards humanity in revelation is humanity’s growth in understanding that occurs according to a reverse pattern—in the Spirit, through the Son, unto the Father. This scheme applies broadly to Cyril’s soteriology, but also to his understanding of exegesis, since he regarded biblical interpretation as a means of participating in the divine life. More specifically, this Trinitarian pattern implies that the Spirit is required to read Scripture properly, and that in the act of interpretation the Spirit directs the reader to a Christological reading of Scripture, through which the believer gains a limited but genuine apprehension of the Trinitarian mystery. This process continues until the final eschatological vision when the types and riddles of Scripture will be done away with in light of the overwhelming clarity of the vision of the Father.

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26

Szechy, Csilla. "Reading Ezra 9-10 as Christian scripture." Thesis, Durham University, 2009. http://etheses.dur.ac.uk/1/.

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This dissertation examines Christian attitudes to the Law through the story of Ezra 9-10 and its Torah interpretation, in dialogue with Jewish exegetical tradition, and offers a framework for reading this difficult text from a Christian perspective. The first part of the dissertation juxtaposes some Christian and Jewish approaches to the Law in order to set the scene, followed by the examination of both the wider and the more immediate context of Ezra 9-10. The exegesis focuses primarily on Ezra 9:1-2 and addresses questions such as the pentateuchal source for the nations list in v.1 and the meaning of the ‘abominations’ associated with them, as well as the role the ancient h)erem law might have played in the solution offered to the exiles’ problem. Further, the dissertation considers ‘the holy seed’ rationale for the ban on intermarriages in v.2, its possible legal background and internal logic. Jewish perspectives are drawn into the task of interpretation as appropriate throughout and the Ezran solution is also compared to the similar incident in Neh 13:23-31. The second part of the dissertation assesses the difficulties Christian interpreters often have with the story of Ezra 9-10 and then maps out ways in which various considerations may contribute to a larger Christian framework for reading a difficult text such as Ezra 9-10. I argue that Jewish approaches may create awareness of implicit Christian assumptions, that canon and tradition place constraints on difficult OT texts which need to be spelt out and that analogous NT text(s) can highlight continuities and discontinuities between Old and New Testament. Further, I suggest that insights from fields outside biblical interpretation such as those from anthropology, as well as contemporary answers to analogous problems may put an ancient story and the difficulties connected to it into perspective.

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27

Hilton, Naomi. "3 Baruch & the rewriting of scripture." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609984.

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28

Sanlon, Peter Thomas. "Interiority, temporality & scripture in Augustine's preaching." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610354.

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29

Steinkamp, Orrel Nash. "Contemporary prophecy and the authority of Scripture." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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30

Ghosh, Kantik. "'Authority' and interpretation in Wycliffite, anti-Wycliffite and related texts : c. 1375 - c. 1430." Thesis, University of Cambridge, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360003.

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31

Wright, Paul A. "Law in the unity and progession of scripture." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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32

Wegener, David Jonathan. "In principio John Calvin on scripture and science /." Theological Research Exchange Network (TREN) Access this title online, 1989. http://www.tren.com.

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33

Wegener, David Jonathan. "I̲n̲ p̲r̲i̲n̲c̲i̲p̲i̲o̲ John Calvin on scripture and science /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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34

Hagberg, Stephen C. "Science and the interpretation of Scripture Galileo's approach /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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35

Pecknold, Chad Clifford. "Postliberalism, pragmatism and scripture : responding to George Lindbeck." Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.616257.

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36

Gibbs, Mark. "The Jewish scripture as rationale for First Clement." Thesis, University of Wales Trinity Saint David, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683196.

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37

Dunlop, John Sergius. "Reading Scripture and creation St. Ephrem's theological poetry /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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38

Grime, Paul J. "Confessional pre-understanding in the interpretation of Scripture." Online full text .pdf document, available to Fuller patrons only, 1987. http://www.tren.com.

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39

Martin, Brett Jeremy. "The [skopos (romanized form)] of scripture as [paideia (romanized form)] Origen's hermeneutics, lectio divina, and a sacramental model of reading scripture /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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40

Dunkle, Brian P. "Gregory Nazianzen’s Poems on Scripture: Introduction, Translation, and Commentary." Thesis, Boston College, 2009. http://hdl.handle.net/2345/1854.

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Thesis advisor: Khaled Anatolios
Gregory of Nazianzus (c.326-389), preacher, poet, ecclesiastic, and saint, was born and spent much of his life on the country estate of Karbala, near the center of the Roman province of Cappadocia, in modern-day Turkey. Renowned as the “Theologian” – a title he shares with John the Evangelist in the Orthodox Church – Gregory has had a profound and lasting influence on the history of Christian doctrine and spirituality
Thesis (STL) — Boston College, 2009
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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41

Choi, Dongbin. "The use and function of Scripture in 1 Maccabees." Thesis, University of Nottingham, 2017. http://eprints.nottingham.ac.uk/47481/.

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The present study investigates the characteristics and function of Scripture in 1 Maccabees. It argues that the author of 1 Maccabees locates the history of the Hasmonean revolt within the continuing history of Israel in accordance with the Deuteronomic covenantal concept, portraying the Hasmoneans as salvific figures comparable to Jewish ancestral heroes in Scripture, thereby legitimising the pre-monarchical Hasmonean institution in the late period of the reign of John Hyrcanus I. After discussing scholarly literature on the use and function of Scripture in 1Maccabees in Chapter 1, Chapter 2 discusses various literary, political and cultural aspects: 1) I identify the iimplications of the loss of the original Hebrew text of 1 Maccabees, defining some limitations for morphological analysis; 2) I demonstrate that most books of the present canon of the Hebrew Bible can be identified as available sources to the author; 3) The date of the composition is identified as the later reign of John Hyrcanus I; 4) I further discuss the extent of Hellenistic influence in 1 Maccabees, concluding that 1 Maccabees demonstrates Jewish tradition to a large extent; 5) Finally, I discuss the Jewish perception of the past in antiquity, arguing that Jews had a special interest in preserving their ancestral past in comprehensive and unitary ways without easily manipulating it. Chapters 3 and 4 provide an analysis of philological and conceptual parallels between Scripture and 1 Maccabees, with the conclusion that the use of Scripture mainly functions to provide the intellectual tool for seeing the Hasmonean rule as a further re-enactment of the scriptural precedents of Israel’s restoration and triumph over their enemy and fulfilment of prophecies. Chapter 5 analyses use of Scripture in the eulogies of the Hasmoneans, reaching the same conclusion as the preceding two chapters. In contrast to the scholarly view that 1 Maccabees is Hasmonean propaganda with a politically intended manipulation of Jewish tradition, the present study suggests it as an attestation to traditional Jewish values without radical departure from them.

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42

Dively, Lauro Elizabeth Ann. "The soul and spirit of Scripture within Origen's exegesis /." Boston (Mass.) : Brill academic, 2005. http://catalogue.bnf.fr/ark:/12148/cb400427430.

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43

Pearce, Trevor Scott. "Metacognitive Strategies and Scripture Study in Released-Time Seminary." BYU ScholarsArchive, 2018. https://scholarsarchive.byu.edu/etd/6980.

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This study asked two questions. First, to what extent can metacognitive strategies instruction increase metacognitive awareness in released-time seminary students? Second, if metacognitive awareness is increased, is this increase correlated with changes in released-time seminary students' attitudes towards scripture study, their scripture study behavior, how they perceive the quality of their study, and how much they enjoy studying the scriptures? A control group and two experimental groups were used for this study. Experimental group 1 was taught basic scripture reading strategies without metacognition. Experimental group 2 was taught metacognitive strategies related to scripture study. Students in each experimental group used these strategies for 10 consecutive class sessions. Pre- and post-survey data was collected for comparison. Statistically significant gains in metacognitive awareness were found when comparing the pre- and post-survey scores of experimental group 2. When comparing experimental group 2 to experimental group 1 and the control group, analysis of covariance (ANCOVA) demonstrated that these gains in metacognitive awareness were not significant by comparison. Students in experimental groups 1 and 2 were asked to rate themselves in the post-survey on the effort they expended utilizing the strategies presented. When students in experimental group 2 who rated themselves high for effort were isolated, an analysis of covariance yielded statistically significant gains for metacognitive awareness in comparison with the other two groups. The same analyses were performed on measures related to scripture study. While experimental group 2 showed statistically significant gains from pre-survey to post-survey, when analyzed against experimental group 1 and the control group, no significant changes were observed. This was also the case for students who rated themselves high for effort in implementing the strategies presented. The results from this study suggest that metacognitive strategies can increase metacognitive awareness in released-time seminary students when they put forth the required effort to learn them. Further research in metacognitive application to scripture study is warranted. Qualitative studies with small focus groups could be a valuable avenue of exploration in future studies.

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44

Strazicich, John. "Joel's use of Scripture and the Scripture's use of Joel : appropriation and resignification in Second Temple judaism and early christianity /." Leiden : Brill, 2007. http://catalogue.bnf.fr/ark:/12148/cb40178110m.

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45

Falcetta, Alessandro. "Testimonies : the theory of James Rendel Harris in the light of subsequent research." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343499.

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46

Podlesny, James F. "The place of sacred scripture in Bernard Häring's moral theology." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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47

Forke, Terry. "The doctrine of Scripture in fundamentalist theology a Lutheran appraisal /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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48

Iliouchine, Alexandre. "A study of the central scripture of Laozi (Laozi zhongjing)." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=96714.

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This thesis is a study of the Laozi zhongjing, an early medieval Chinese text, preserved in the Daoist Canon (Daozang) in two versions. In the first chapter, I compare the extant versions, inquiring into the relationship between them, and then establish the interval for the text's possible dates of composition. In the second chapter, I argue that the text was deliberately written as an esoteric scripture and analyze the techniques which the text uses to create an atmosphere of secrecy; I then suggest that the best way to approach an esoteric scripture consists in scrutinizing the text in order to unravel its understanding of the categories which underlie its lifeworld. The third chapter is an investigation of the practices described in the Laozi zhongjing; I aim to demonstrate that their main goal, immortality, is consistent with the text's cosmological model and is achieved via nurturing the Red Child, a numen residing within one's body that is associated with one's self.
Cette thèse est une étude du Laozi zhongjing, un texte chinois datant du début du Moyen Âge, préservé dans le Canon taoïste en deux versions. Dans le premier chapitre je compare les versions existantes et examine la relation entre les deux; ensuite j'établis un intervalle approximatif de la date de composition de ce texte. Dans le deuxième chapitre, je soutiens que le texte a été délibérément conçu comme une écriture ésotérique et j'analyse les techniques utilisées dans le texte afin de créer une atmosphère secrète; ensuite je propose que la meilleure façon d'approcher une écriture ésotérique est d'examiner minutieusement le texte afin de discerner sa compréhension des principales catégories de son monde vécu. Le troisième chapitre est une investigation des pratiques décrites par le Laozi zhongjing; mon but est de démontrer que leur l'objectif principal, l'immortalité, est en accord avec le model cosmologique de ce texte, et qu'il est atteint en entretenant l'Enfant rouge, un numen qui réside à l'intérieur du corps et qui est associé avec le soi humain.

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49

Williams, Michael Stuart. "Biography and the re-enactment of scripture in late antiquity." Thesis, University of Cambridge, 2003. https://www.repository.cam.ac.uk/handle/1810/272061.

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50

Wolfe, Benjamin Paul. "The place and use of scripture in the Pastoral epistles." Thesis, University of Aberdeen, 1990. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU026816.

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Abstract:

The first half of this thesis presents an overall picture of Scripture in the Pastoral epistles, discussing the subject under the headings of use, extent and doctrine. The authors' use of the Old Testament has been strongly influenced by Christian tradition, although at times there is originality. Whether through a formal usage or some informal connection or influence, the Old Testament plays a significant part in the theology and ethics of the Pastoral Epistles. But the Old Testament is not alone in this role. Christian tradition is coming to be accepted as Scripture by the author. The quotation of Luke 10:7 as Scripture (I Tim. 5:18) is the most explicit instance of this, but the author betrays a distinct canon-conscious attitude toward apostolic tradition. The author's doctrine of Scripture places an emphasis on its origin in divine activity and speech. Yet, it cannot be said that he regards the human authors as mere passive instruments. The second half of the thesis is concerned with comparing the author's doctrine of Scripture with Paul, II Peter and Philo. It has been often and emphatically asserted that the Pastoral's doctrine of Scripture has more in common with Philo and II Peter, than with Paul. The comparisons serve to test this assertion. It is concluded that Philo's view of Scripture is often misinterpreted. Furthermore, the comparisons demonstrate that there is nothing in the Pastoral's doctrine of Scripture to justify placing them outside the Pauline tradition at this point. The evidence concerning this issue cannot prove Pauline authorship because the Pastorals and Paul stand within a broader New Testament tradition with regard to the nature of Scripture, but they are certainly not in disagreement.

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