Suchergebnisse

Exegesis submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy. @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:3 0 0 0 1 0;}@font-face {font-family:Calibri; panose-1:2 15 5 2 2 2 4 3 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:-536859905 -1073732485 9 0 511 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0cm; line-height:200%; mso-pagination:widow-orphan; font-size:11.0pt; mso-bidi-font-size:12.0pt; font-family:"Arial",sans-serif; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-fareast-language:EN-US;}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Calibri",sans-serif; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-fareast-language:EN-US;}div.WordSection1 {page:WordSection1;}

Women on top in medieval exegesis -- Subversive feminine voices : the reception of 1 Timothy 2 from Jerome to Chaucer -- Gender trouble in Augustine's Confessions -- Affective exegesis in the Fleury Slaughter of Iinnocents -- The Wife of Bath's marginal authority

Purpose The purpose of this dissertation is an attempt to make a contextual assessment of Jesus' teaching on "divorce" according to Mark in order to define its basic thrust within a Gentile community (in relation to Matthew's Jewish community) and to ellucidate a clearer picture of what the NT Jesus may have taught on the subject. Method This study is divided into six major chapters and an appendix. Chapter 1 gives a bird's-eye view into some of the modem scholarship regarding the "divorce" sayings in both Gospels. Chapter 2 focuses its attention on the locale of the Gentile audience of Mark, analyzing whether the purported Gentile-Roman audience could actually fit a Palestinian milieu. Chapter 3 considers the divorce practices among the Romans and analyzes whether those practices may have reached Palestinians via Roman influence. Chapter 4 considers a grammatical-syntactical structure and connectors that may identify the Markan pericope (Mark 10: 1-12) as a unit, In this chapter I also analyze the crux word translated "to divorce" in the Gospels and show that Greek writers two centuries prior to the NT as well as a century after do not consistently use the term apoluo to mean to divorce, and neither do modem translators. In chapter 5 I conduct an exegesis in which I analyze Jesus' statement based on the Mosaic legislation (Deut 24: 1-4) and the traditional Jewish interpretation of such legislation. I discuss unresolved issues in chapter 6; and present the plausible interpretation of the Markan "divorce" saying. The appendix contains a historical analysis on the use of the crux word translated "to divorce": apoluo and its derivatives. Conclusions The unity of the Markan peri cope (Mark 10: 1-12), the historical context in which Mark places Jesus' "divorce" saying, the traditional Jewish interpretation of Deut 24: 1-4, and the generally known term used for divorce during NT times, all point to the probability that Jesus may have not been referring to the practice of divorce, but rather condemning the practice of desertion, specifically pointing to the house of Herod 'where Herodias left her husband and whose letter of divorce did not give her the right to divorce him, according to Jewish views, and an indirect attack to Herod's own expulsion of his Nabatean wife. If this study is to be of any value, it should point us to the importance of doing independent analysis of all texts/pericopes in which this subject may be found before making generalized statements or taking theological sides.

This article addresses the question of what might constitute an exegesis for a higher degree by research in journalism, and briefly canvasses issues for journalism as a disciplinary research practice. It starts by considering the craft/profession/discipline dichotomies to clarify the sort of journalism that might qualify as research, typically but not necessarily long form and/or investigative. It identifies the three core elements of the exegesis as a literature review, an exposition of the methodology and an evaluation of the success of the journalism component of the project in answering the research question. It notes that all journalism, like history and other humanities disciplines, is necessarily interdisciplinary, and therefore the journalistic methodology should interface with that of the cognate discipline. It argues that the singularity and value of journalism as a research practice lie in its combination of a reflexive empirical focus, a focus on contemporary phenomena and an intense engagement with the politics of knowledge. It suggests that meta-theoretical debates about reflexivity, space, time and fields are strongly applicable to methodological debates in journalism.

Through video, performance and installation, this thesis investigates concepts and politics of memory, trauma, identity and representation. It does so by utilising two main ciphers–1) the Nazi and Soviet persecution of ethnic Poles, and 2) the post-event family of Polish survivors–to investigate five defined streams of enquiry: 1. the capacity of art to both effectively represent and affectively convey trauma 2. the genocidal and post-event experiential realities of ethnic Poles 3. the continued, post-event existence of trauma and it's intergenerational transmission 4. the politics of Holocaust representation and the concept of the survivor, both acknowledged and unacknowledged as Other 5. the connections these concerns have with, i) the psycho-social and sociopolitical representational practices of the wider community; and, ii) the geopolitics of modern nation-states.

The present article focuses on analyzing the methodology of one of the most prominent representatives of Islamic feminism, Amina Wadud. The author highlights the close link between the social status of an exegete, his/ her personal experience and the hermeneutic approach, formulated by him/ her. The essential components of the hermeneutic project by Anima Wadud are emphasized as a main theme of research. Combining intratextual and historical approaches is justified as being necessary for meaningful reconstruction of the "Qur'anic ethos". It is also shown that feminist exegesis is only possible if the interpretation of the Qur'an as a "closed" text is replaced by the assertion of it being a complete discourse, "opening" within the logic of readers' questions. The dependence of the exegeses by Amina Wadud on the conceptual body of the project by Fazlur Rahman — namely, on the idea of contextual ij tihad, the theory of "double shift" and the holistic method of interpretation, — was deeply studied during the research. The author accentuates the two primary presuppositions of the American feminist, namely: the image of God as "the One Who does not oppress" and of human being as God's "deputy". In conclusion, the author turns to the main theme of feminist critique of traditional tafsirs — the urge to deconstruct "patriarchy" as a covert system of idolatry and "masculinization" of God.