PhD theses

Abstract reads : "It is widely recognised that the book of Hebrews presents a more explicit and thorough exposition of the significance of Christ’s humanity than any other New Testament document. Despite this, the scholarly examination of Christ’s humanity in Hebrews remains under-developed. Many works, while acknowledging its significance, examine it in only a cursory or tangential way. A few scholars have provided more extensive examination, but their conclusions have been controversial. The present study is an exegetical examination in Hebrews 2:5-18—the first major section of Hebrews to give focused attention to the humanity of Christ. By careful analysis of the text, within its own context, this study aims to clarify and deepen our understanding of how the author of Hebrews presented the humanity of Christ and its significance. This thesis argues that Christ’s humanity is explained in Hebrews 2:5-18 through Old Testament categories, and particularly in relation to Psalm 8. In Psalm 8, humanity is depicted as inherently frail but is exalted over creation through its relationship with God. In Hebrews 2, Christ is presented as having entered into human frailty and, in that position, exercised faith in the Father. As the true expression of what humanity was created to be, Christ also entered into the promised dominion of humanity. In so doing, he opened the way for other humans to receive the promised blessings of Psalm 8. Hebrews 2:5-18 further depicts Christ as the human leader of God’s people. This thesis argues that, as the ἀρχηγός, Christ exercises a role of leadership that was prefigured in the OT kingly and prophetic offices. Both of these offices intrinsically entailed identification of the leader with those who are led. To be perfected in this role, then, Christ needed to experience the frailty of humanity in a fallen world and demonstrate faith in the midst of his sufferings. This thesis further argues that Hebrews 2:5-18 presents Christ’s humanity as central to his sacrificial work. In becoming a human, Christ took on mortality such that he could die for his people. Christ’s death is therefore presented as a substitutionary sacrifice—his mortal humanity took the penalty of human death that hung over sinful humans. Hebrews 2:5-18 concludes by introducing the priesthood of Christ. This is the first explicit introduction of the concept of priesthood in Hebrews. By introducing Christ’s priesthood as the conclusion of 2:5-18, the author frames priesthood in the categories of humanity expressed in this passage." Submitted in Fulfillment for the Degree of Doctor of Philosophy, Moore Theological College.

Abstract reads : “In his 1967 essay Der Dreifaltige Gott, Karl Rahner lamented the isolation of the doctrine of the Trinity from the economy of salvation and the greater body of religious thought in Western Christianity. According to Rahner, this isolation ultimately found its genesis in the theology of St Augustine. To overcome the alleged shortcomings of the tradition, Rahner proposed his Rule or Grundaxiom, that “the economic Trinity is the immanent Trinity and vice versa”. In recent decades many have questioned the explanatory power of the Rule, noting various incongruities between the economic Trinitarian relations and Rahner’s Latin conception of the Trinitarian relations. Through close and sustained analysis of Augustine’s exegesis of Scripture, this dissertation argues that Augustine’s Trinitarian exegesis offers significant—though not inexhaustible—support for Rahner’s Trinitarian project and, particularly, his Grundaxiom. Firstly, it will be argued that Augustine provides weighty, biblically rich, support for Rahner’s Trinitarian agenda at exactly those points where Rahner is explicitly critical of Augustine and the “Augustinian-Western tradition”, overcoming various weaknesses detected in the later tradition, and pre-empting many of Rahner’s later solutions. Secondly and consequently, it will be argued that Augustine offers a scriptural reading strategy that addresses the major exegetical difficulties perceived to emerge from Rahner’s Rule. Thus, in Augustine’s exegesis of Scripture, the Augustinian-Western tradition has always had the resources at its disposal to avoid or address several of the most poignant criticisms levelled both by and at Rahner.” Chapter 1. Introduction Chapter 2. Augustine and the economy: scripture, de deo uno and trino, christology, creation, and piety Chapter 3. Augustine and the economy: the Old Testament, soteriology, and the missions and processions Chapter 4. The Father–Son relationship: Rahner’s rule, contemporary objections, and Augustine’s exegesis Chapter 5. The Son–Spirit relationship: Rahner’s rule, contemporary objections, and Augustine’s exegesis Chapter 6. Conclusion Submitted in Fulfillment for the Degree of Doctor of Philosophy, Moore Theological College.

Abstract reads : "This thesis deals with the Christology of the book of Hebrews, specifically the relationship between the Christological categories of “Son” and “high priest”. It is argued here that the rationale for the introduction of a priestly Christology has been insufficiently considered in previous scholarly work on Hebrews Furthermore, in previous studies insufficient consideration has been given to the way in which the interrelationship of the categories of sonship and priesthood functions in the rhetorical structure of Hebrews. This thesis argues that a form of “second Adam” Christology lies behind the Christological thought of Hebrews. It consequently endeavours to establish the rationale for the introduction of priestly Christology by exploring those “second Adam” ideas."

Abstract reads : "Despite much secondary literature on the Olivet Discourse and the Old Testament in Matthew’s Gospel, there remains a dearth of book-length research on Danielic mystery in Matthew’s Gospel, and Matthew’s Olivet Discourse. Our study endeavours to fill these gaps by pursuing a narrative-critical analysis of Matt 24–25 that deploys Matthew’s use of Danielic mystery as a key interpretative grid. In terms of methodology, we will adopt a narrative-critical approach complemented by Umberto Eco’s theories of the cultural encyclopedia, the model reader, and texts that train the model reader. From this perspective, the Olivet Discourse is an integral component of Matthew’s first-century narrative that emerged out of the Second Temple Jewish cultural encyclopedia. Also, Matthew’s model reader exhibits specific encyclopedic competence, which includes knowing τ"#ηθ&νδι*∆ανι-λτο0προφήτου (24:15) and its conception of mystery. Accordingly, Matt 24–25 shapes interpretation by invoking frames pertaining to Danielic and Matthean mystery, which the model reader actualises by understanding Jesus’s speech as an exploration of the notion. The focus of our investigation is, “How does attending to Danielic and Matthean mystery illuminate Matthew’s Olivet Discourse?” We propose a twofold answer to this question. Firstly, alertness to mystery, especially its form, content, and function, clarifies the main message and purpose of Matt 24–25. According to 24:4–35, the temple’s destruction signals the nearness of the Parousia of the Son of Man. Nevertheless, the end of the temple is simply the beginning of the (ultimate) end; only the second coming brings the present age to its completion. 24:36–25:46 reinforces the shift in focus from the temple to the Son of Man. These verses polemically distinguish the wise from the foolish and wicked in order to encourage alignment with the former who watch for the parousia. Secondly, Matthean mystery’s inaugurated eschatology explains the echoes of Matt 24–25 in Matt 26–28 in terms of preliminary fulfilment. The tearing of the temple veil (27:51) and the appearance of Jesus in Galilee (28:18) respectively commence the temple’s devastation and the Son of Man’s arrival predicted in the Olivet Discourse, while pointing to their future consummation. This, in turn, reinforces the main message and purpose of Matt 24–25 by directing attention from the temple to the Son of Man, in anticipation of his coming in the fullness of power and glory as universal judge." Chapter 1 : Introduction Chapter 2 : Danielic Mystery in Second Temple Judaism Chapter 3 : Mystery in Matthew's Gospel Chapter 4 : Matthean Mystery and the Olivet Discourse (I) : Matt 24:1-35 Chapter 5 : Matthean Mystery and the Olivet Discourse (II) : Matt 24:36-26:2 Chapter 6 : Matthean Mystery, the Olivet Discourse, and the Passion and Resurrection Narrative Chapter 7 : Conclusion Submitted in full fulfilment of the requirements for the degree of Doctor of Philosophy at Moore Theological College.

Abstract reads : "The motif of proclamation has attracted relatively little attention in Markan studies to date. In response to this scholarly lacuna, this study offers a offers a detailed exploration of the motif of proclamation in the Gospel of Mark, arguing for its prominence, detailing its content and considering its potential rhetorical impact on the reader. This exploration in turn contributes more broadly to an understanding of the message and purpose of Mark’s Gospel. The starting point for the study is William Freedman’s two key criteria for establishing a motif in a literary work - frequency and avoidability. These are applied to demonstrate the existence of the motif of proclamation in Mark. The study then utilises six indicators of prominence to determine the prominence of the motif of proclamation in Mark. The approach taken throughout the study consists of a detailed synchronic motif analysis. Passages in Mark’s Gospel that contribute to the motif of proclamation are identified through a process based on qualitative content analysis. These passages are then examined through a close reading utilising the tools of narrative criticism, historical-grammatical exegesis, and rhetorical criticism. The focus of this close reading is to determine the contribution that these passages make to the prominence and content of the motif of proclamation, and to consider the potential rhetorical impact of this material on Mark’s readers. The study also considers possible reasons for the relative neglect of the motif to date, and engages with the work of William Wrede on the contrasting motif of secrecy. The result of this analysis is that the motif of proclamation is shown to be a prominent motif in Mark. References to proclamation pervade Mark’s Gospel from the Markan prologue (1:1–15) through to the conclusion (16:7–8), occurring at pivotal points in the narrative. The motif is shown to be associated with both major and minor characters in Mark’s narrative (1:4, 14, 3:14; cf. 1:45; 5:20; 7:36) and to be developed through both the words of the narrator and the dialogue of characters (1:38–39; 6:12; cf. 13:10; 14:9). The motif of proclamation is also shown to be developed through interaction with other significant Markan themes. The analysis also demonstrates the rich content of the motif. The passages considered highlight the importance of proclamation in God’s plan, expand the task of proclamation beyond the Twelve to other followers of Jesus, and present this task as a continuation of Jesus’s ministry of proclamation. The content of the motif also includes an anticipation of an ongoing worldwide proclamation of the gospel after the completion of the narrative and communicates both the urgency and potential cost of involvement in this task. Finally, the analysis proposes that the motif of proclamation in Mark serves a significant rhetorical purpose. As Mark develops the motif of proclamation, the reader is exhorted in various ways to take up the task of proclaiming the gospel. While the Gospel of Mark lacks an explicit commissioning statement (such as is found in Matthew and Luke), the call to involvement in the task of proclaiming the gospel throughout the world permeates the book."

Abstract reads : "The perception that the Song of Songs demonstrates minimal affinity with other biblical texts has been widely accepted. This thesis draws out overlooked allusions to other texts in the Hebrew Bible, arguing that the unrealised significance of the named characters (Solomon and the daughters of Jerusalem) anchors the Song more firmly to Israelite history and religion than has previously been recognised. This is effected by first establishing the semiotic significance of Solomon and the daughters within the Song and then testing the explanatory power of the preliminary conclusions by applying them to exegesis of key verses from the Song. The first stage of analysis defines the literary figures of Solomon and the daughters of Jerusalem within the Song of Songs, with reference to the associations carried by their respective names from the wider Hebrew canon. Regarding Solomon, whose persona in the canon is composite, a set of criteria is defined for selecting which texts from the canon have most relevance to his characterisation in the Song. These are brought to bear on the analysis of his characterisation in the Song and on the assessment of the intent of the Solomonic superscription in Song 1:1. It is concluded that the enduring association between Solomon and הָבֲהַא in the canon is negative and that this association is sustained in the Song, wherein he is characterised with reference to the critical elements of the account in 1 Kings 3–11. With respect to the daughters of Jerusalem, language is offered to articulate the prevalent understanding that they function as surrogates for the external audience to the Song, and the way this effects the Song’s didactic intent. The sense of the Hebrew idiomatic device of “daughter(s)” in construct with a place name is examined with a view to discerning whether the usual usage applies in the Song. The significance of the daughters’ association with “Jerusalem,” taking into account the cultural weight of this place name in the canon, is discussed with respect to the implications for the understood audience of the Song. The second stage of analysis applies the preliminary conclusions drawn from the above to the exegesis of key verses from the Song: the adjuration repeated in 2:7; 3:5; 8:4, and the climactic description of love in 8:6–7. The preliminary propositions regarding the significance of Solomon and the daughters of Jerusalem are found to have more satisfying explanatory power than traditional justifications for the urgency of the adjuration and the content of the exhortation regarding love in 8:6–7. The exegetical conclusions refute the tendency to interpret the Song in relative isolation from the rest of the Hebrew canon and challenge prevalent Christian applications of the Song of Songs." Chapter 1 Introduction Chapter 2 Solomon Chapter 3 The Daughters of Jerusalem Chapter 4 Exegesis of the Adjuration (song 2:7; 3:5; 8:4) Chapter 5 Exegesis of Song 8:6–7 Chapter 6 Conclusion Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy at Moore Theological College.

Abstract reads : "This thesis examines a form of action that is observed in 25 separate passages in the NT but has received virtually no significant theological attention in the Christian tradition: the ‘one-another edifying speech’ (OES) of the Christian community. This form of speech-act is defined as one in which the speaker is a general member of the Christian community (not a recognized or authorized teacher or leader), the hearer is a fellow member (or members) of the community, the content concerns some aspect or application of Christian revelation, and the purpose is to bring spiritual benefit or growth to the hearer. Ethics is an appropriate discipline of thought within which to examine OES, since it entails exploring the theological nature, purposes and practice of morally significant forms of action in the world (of which OES is one, according to the way that it is portrayed in the NT). The method followed is firstly to trace key apostolic trains of thought regarding OES in 1 Corinthians, Ephesians and Hebrews; then to synthesize and explore three significant theological themes that emerge from this exegetical analysis (the relation of OES to the word of God, to the moral transformation of believers, and to the nature of Christian community); and finally, to construct a coherent theological framework to inform the deliberation of contemporary Christian communities. The main findings are threefold. Firstly, OES shares with more recognized forms of congregational teaching and preaching (CTP) a close relation to the apostolic gospel, in source, content and purpose. OES and CTP are, in this sense, different species of the one genus of speech-act—one which by the power of the Spirit seeks to bring the christocentric word of God to bear on the lives of its hearers. Secondly, the key differences between OES and CTP are to be found in the particular functions they serve in the Christian community, in relation to the moral learning and growth of believers. OES is both itself a form of sanctified human speech, and also a means by which moral transformation and growth proceeds in the lives of believers. OES plays a particularly important role in speaking with practical immediacy to the moral deliberations and actions of fellow believers. Thirdly, the Christian community is not only created and constituted by Christ’s word and Spirit, but continues to live and grow as its members encounter one as ‘bringers of the message of salvation’ (in Bonhoeffer’s words). Bonhoeffer’s Life Together provides a theologically compelling picture of OES as the highest form of Christian service. The thesis concludes with an integrated theological understanding of OES, to serve as a framework for the practical deliberation of contemporary Christian communities." Part I: One-another edifyingspeech (OES) as a subject fortheological investigation Part II: Apostolic trains of thought Part III: Synthesis and interaction Part IV: Conclusions, A thesis submitted at Moore Theological College in fulfillment of the degree of Doctor of Philosophy.

PhD thesis by Joel Atwood exploring the uses of חּר in Biblical Wisdom Texts, including Proverbs, Ecclesiastes and Job. Abstract reads : "Text: רוּח ַ is a central term in the thought-world of the Hebrew Bible, and also strongly polysemous, able to refer to meteorological (wind), anthropological (breath, spirit), theological (Spirit), and other non-human creaturely (spirits) phenomena. Many efforts to date have examined רוּח ַ via the theological uses and seek to relate the divine Spirit to other use of the term. This study attempts an alternative approach by focusing upon the relatively understudied anthropological uses of רוּח ַ. To examine how רוּח ַ is used with reference to human persons, we employ several approaches and insights from the field of Cognitive Linguistics to examine in detail the רוּח ַ-texts from the books of Proverbs, Ecclesiastes, and Job. The restricted sub-corpus allows for extensive examination of the contexts of the instances of רוּח ַ enriched with the insights of cognitive semantics and cognitive approaches to figurative language. Using our analysis, we will suggest a provisional construction of the relationships between the different senses of רוּח ַ when used to refer to a human person that provides insight into something of the conceptual structure that is evoked when רוּח ַ is used in these ancient texts. This project contributes both to the understanding of the texts themselves via the incorporation of multiple approaches from the field of Cognitive Linguistics and provides a richer understanding of how a sub-section of uses of רוּח ַ is used to depict the human person and its experiences, especially as to how a concrete and embodied sense such as breath is developed through metonymy, metaphor, and semantic association to generate many of the diverse uses in biblical Hebrew." 1. The Elusive רוּח 2. The Protean רוּח 3. The Liminal רוּח - Ecclesiastes 4. The Exhausted רוּח - Job 5. The Path of the רוּח - Conclusions