Dissertations / Theses on the topic 'Bible – Inspiration – History of doctrines'

Cette thèse s'interroge sur le traitement de l'histoire sainte et de l'histoire ecclésiastique dans l'oeuvre de Henry Hart Milman, l'historien controversé de l'Histoire des Juifs publiée en 1829, et de John Henry Newman, théologien et historien dont l'Essai sur le Développement de la Doctrine chrétienne (1845) devait donner une fondation intellectuelle à sa conversion au catholicisme. La première partie est consacrée à l'affrontement entre les partisans de la méthode historico-critique de lecture des Ecritures pratiquée en Allemagne et qui commence d'être débattue en Angleterre, et les défenseurs d'une vision traditionnelle de l'inspiration excluant toute erreur scientifique ou historique dans la Bible. Ni Milman ni Newman ne défendent la notion d'inspiration verbale, ils émettent cependant des critiques à l'encontre de l'école allemande (qui n'est elle-même évidemment pas homogène). La deuxième partie permet d'explorer plus avant les positions respectives de Milman et de Newman, qui se recensent l'un l'autre : Newman critique l'Histoire du christianisme (1840) de Milman, et Milman l'Essai sur le Développement. Enfin, la troisième partie révèle Milman comme un précurseur de l'anglicanisme libéral tel qu'il est proposé par les essayistes (Essays and Reviews, 1860) tandis que Newman s'associe aux catholiques libéraux du Rambler à la veille du concile Vatican I. Les deux questions (qu'est-ce que l'Eglise ? qu'est-ce que le contenu de la foi chrétienne ?) qui sont largement débattues au cours du dix-neuvième siècle sont pour nos auteurs appelées à être résolues dans l'étude de l'histoire
This dissertation is about the writing of Church history in the works of H. H. Milman, the controverted historian of The History of the Jews published in 1829 and of J. H. Newman, the theologian and historian whose Essay on the Development of Christian Doctrine (1845) was intended to give an intellectual foundation to his conversion to Roman Catholicism. The first part deals with the conflict between the promoters of the historical-critical method of Scripture interpretation which was part of contemporary German theology, and the advocates of a traditional understanding of inspiration who saw Scripture as necessarily void of historical or scientific mistake. Neither Milman nor Newman supported verbal inspiration, but they were critical of the German school (which was not homogeneous itself). The second part throws light on the differences of appreciation between Milman and Newman as to what a Church history should be. This is made particularly clear in the reviews that they wrote on each other's work : Newman reviewed The History of Christianity [1840] and Milman the Essay on the Development already mentioned. The third part shows that Milman was a forerunner of the liberal Anglicanism that was characteristic of the essayists of the collection Essays and Reviews (1860), while Newman associated with the liberal Catholics of the Rambler on the eve of the first Vatican Council. Two questions were largely debated during the 19th century, especially in the aftermath of the E & R crisis : what are the boundaries of the Christian Church ? ; what are the contents of the Christian faith ? Both questions could be solved, so Milman and Newman thought, by an appeal to history

One of the distinguishing marks of American Evangelicalism is a commitment to the Bible as the only authority for faith and practice. A question often debated is whether the Bible should be viewed as inerrant, and if so, how the concept of inerrancy should be understood. This study suggests that the concept of inerrancy should be maintained, but that the concept must be understood in accordance with the way in which the biblical materials present the concepts of truth and its opposite. The value of the doctrine of inerrancy must be found in a better understanding not only of the didactic portions but also of the phenomena ofthe biblical materials. The first chapter of this study looks at nature American Evangelicalism and considers the historical development of the doctrine of the inerrancy of the Bible. The next three chapters consider in turn each of three divisions within American Evangelicalism about the understanding and usage of the doctrine of inerrancy: Complete Inerrancy, Conditional Inerrancy, and Limited Inerrancy. Complete Inerrancy is the most rigid of the three, maintaining that in the original writings of the Bible there were no errors, neither in spiritual nor in secular matters. Conditional Inerrancy conditions the understanding of inerrancy by the intent and purpose for the Bible as understood from the phenomena ofthe texts. The focus is shifted from the autographs of the Scripture to the texts which the contemporary person has to read and study. Limited Inerrancy limits the usage both of the term and of the concept inerrant in relation to the Bible, preferring the descriptor infallible, arguing that neither in the original writings nor in the present texts of the Bible is inerrancy to be found. There are errors in the texts, but they do not take away from the ability of the Bible to accomplish its divine purpose ofbringing people into contact with the Redeemer God. The last chapter draws from the analysis of the arguments within American Evangelicalism material needed to construct a redefined concept of inerrancy which maintains its importance.
Philosophy, Practical & Systematic Theology
D. Th. (Systematic Theology)

Evangelicals have been characterized as a people committed to the Bible with historical roots to the fundamentalists who were engaged in controversy with liberals in North America at the beginning of the twentieth century. Harold Lindsell's book, The Battle For The Bible (1976), led to a great deal of discussion about inerrancy among evangelicals which resulted in major conferences and the publication of a number of books and articles discussing inerrancy in the subsequent decade. The principal doctrinal statement of the Evangelical Theological Society (ETS) has been from its inception a statement on inerrancy. The inerrancy debate among evangelicals took a new direction with the publication of R H Gundry's commentary on Matthew (1982). This sparked a debate concerning redaction criticism and the compatibility of using the historical-critical methodology while maintaining a commitment to the doctrine of inerrancy. Just when the debate appeared to be dying down the publication of the results of the Jesus Seminar (1993) led to several responses from evangelicals. The most controversial publication was The Jesus Crisis (1998) which accused evangelicals and some within the ETS of embracing the same methodology as those of the Jesus Seminar, refueling the debate again. Consequently this debate amongst evangelicals, particularly those associated with the ETS has continued for almost two decades. The debate has ranged over a variety of issues related to historical criticism and the study of the Gospels, including presuppositions, the Synoptic Problem, the role of harmonization, and whether the Gospels provide a strict chronology of the life of Jesus. The role of form and tradition criticism and the criteria of authenticity and whether the Gospel writers were faithful historians or creative theologians have also been points of contention in the debate. The languages that Jesus spoke and whether the Gospels preserve the ipsissima verba or vox have highlighted the differing views about the requirements of inerrancy. The redaction criticism debate has proven to have a significant role in exposing differences in methodology, definitions, presuppositions, and boundaries among evangelicals and members of the ETS.
New Testament
D.Th. (New Testament)

This dissertation examines the legends of the Biblical book of Joshua in an attempt to identify the relics of reminiscence that reside within the document. The initial step in this process is presenting the neuropsychological perspective of myth making and the nature of confabulation in oral tradition. The natural segue is then made to the Deuteronomistic history of the text and the formation of the initial source legend. From this investigation the basic structure of the Primary Conquest Source Legend is exposed. The next step is a comparison of this Source Legend with the history of proto-Israel. This investigation provides a clear contextual epoch for the legend of conquest against Jericho and Ai. A related finding is the contextual epoch for the second source legend used to form the present text of Joshua.
Religious Studies & Arabic
D.Litt. et Phil. (Biblical Studies)

D.Litt. et Phil.
Revelation has received much attention throughout the nearly two millennia since its acceptance into the Christian canon, and interest in it is escalating as the twenty-first century approaches. Recent scholarly work has served as a corrective to the excesses of popular thought about the Apocalypse, but much more needs to be done. The theocentricity of Revelation makes imperative to seek the mysterious One Who Sits on the Throne in the center of heaven. Narratology and in particular characterization forms the foundation of this historical-critical, inductive study. Its purpose is to discover the characterization of God through the interdividual relationships between God and the non-divine characters. Interdividuality emphasizes that characters are developed in essential relationships with others. God's character as depicted in Revelation is developed through interaction with all creation. Non-divine characters receive their identity from the One Who Sits on the Throne. Their response to their Creator shapes the hearer/readers' perception of God who is both revealed and shrouded with mystery through the apocalyptic visions recorded by a Christian prophet named John. The non-divine characters of Revelation are divided into four categories: People, Satanic Forces, Heavenly Beings, and "Women". The characters of each category are examined and their characterization established from both direct and indirect characterization perspectives. The characterization of God resulting from their interrelationship is then noted. The People of Revelation can be divided into two categories: those who follow Satan and those who follow God. The decision of who is Lord is the focal point of the Apocalypse. Although the narrative does not downplay the difficulty of following God the rhetoric is far from neutral. The story constantly confronts the hearer/readers with the necessity to shun the deceptive allure of the Dragon's false world and embrace the more difficult path to the New Jerusalem. God's faithfulness, love, mercy, power and holiness are revealed through relationships with and provisions for both sinner and saint. God is Creator of all and sovereign King, understanding Father and faithful Husband, merciful Judge and worthy Lord.

This research aimed to determine whether the rejection by Russian Orthodox Church leaders of recent translations of the Bible into Russian could be ascribed to a conflict of Russian and Western translation norms. Using Lefevere's (1992) notion of systems, the study compared the norms of Russian Bible translations, Western Bible translation and Russian literary translation, as well as those of a segment of the target audience, to determine the extent of their compatibility with each other and with the translations in question. The results showed that the recent translations did reflect the norms of Western Bible translation, but that these were not atypical of norms for previous Russian and Slavonic translations, nor for the norms of Russian literary translation. However, the results also showed that in practice target audience norms mirrored those of the Russian Orthodox Church, resulting in a similar rejection of the newer translations.
Linguistics
M.A. (Linguistics)

One of the central issues of early Christianity was the identity of Jesus Christ. Paul and other early Christians discussed this question within the framework of traditional Jewish monotheism and used the language of deity to describe Christ. This thesis explores how and why they integrated the two concepts of monotheism and the deity of Jesus. As a window into this process, it particularly examines Paul’s discourse in 2 Cor 3:16–4:6, employing grammatical-historical exegesis with insights from rhetorical criticism and Oneness Pentecostal Christology. We consider three fundamental questions: (1) What does the exalted language concerning Christ in this text represent? (2) How did Paul reconcile the deification of Jesus with his monotheistic heritage? (3) Why did Paul deify Jesus? What interests were served, and what were the practical consequences? The conclusion is that early Christians, prior to and including Paul, worshiped Jesus within a Jewish monotheistic context and not as a result of Hellenization. They viewed Jesus as the revelation of the one God, not as a second deity or a different personage. Although they reinterpreted their core beliefs in light of Jesus, they did not see their worship of Jesus as violating their core beliefs. The evidence from Paul’s Corinthian correspondence does not require an explicit binitarian or trinitarian model, but it reveals that many early Christians viewed God as both transcendent and immanent and worshiped Jesus as the God of Israel manifested in human identity. We identify four significant socio-rhetorical factors in the monotheistic deification of Jesus: (1) In a context of rapid social change it enabled Christians to combine Hebrew monotheism with Greek longing for universals, thereby claiming both traditional heritage and Christocentric distinctiveness. (2) It gave them a unique social identity and cohesiveness. (3) It affirmed their soteriological experiences, beliefs, and outreach. (4) It positioned the movement to attract all people, moving the new faith beyond Jewish ethnicity and traditional boundary markers so that it became a universal monotheism with a missiological focus. The socio-rhetorically constructed identity of Jesus Christ defined the identity of the early Christians. The result was a distinctively Christian faith.
New Testament
D. Th. (New Testament)

This dissertation makes an attempt to scientifically investigate Erich Sauer's theology of salvation history for the first time. Sauer grew up in a vital missionary context in the setting of the Open Brethren fellowship and the Alliance Bible School in Berlin. He studied history, philology and theology at the Humboldt University in Berlin, with the goal of promoting missions. Because of an acute eye ailment he was forced to discontinue his studies. He was invited to Wiedenest, where he found his life's work in the Bible School, which had moved in 1919. Here he worked for almost forty years as a teacher and a writer and travelling unceasingly to preach, lecture and hold biblical seminars on the topic of salvation history and missions. His theology, which is indebted to the theory of revelation history, was influenced by federal theology, theology of salvation history and the scientific, exegetic theology of German theological positivism. Sauer derives the authority of Scripture from history and develops a complex, salvation historical model, which is characterised by the classic structure of protology, soteriology and eschatology. His pre-millennial character is not dispensationally restricted, but has, rather, its own independent formation, that allows for the universal dimensions of God's completion act, without supporting a universal redemption theory. Through the high rating that he gives the position of the ecclesia in salvation history, Sauer has achieved a programmatic missions concept, which sees a missions-oriented church within every local church. With this paradigmatic theory, Sauer contributed to a revival of missions in German Brethren congregations, in conjunction with his professional colleague Schrupp.
Christian Spirituality, Church Hist and Missiology
D.Th.

This dissertation contends that in spite of the increasing trajectory toward a more corporate, covenantal understanding of justification within Pauline scholarship since the emergence of the New Perspective on Paul, there still remains significant evidence that justification, at its core, is concerned with the individual before God in need of grace, who is counted righteous apart from any human works. Chapter 1 provides a history of research that traces this corporate trajectory within modern scholarship, as well as noting some of the responses to it. Chapter 2 examines the case for the presence of Jewish legalism at Paul's time of writing, to which he responds with his doctrine of justification by faith. Though E. P. Sanders successfully showed that legalism did not define second-temple Judaism, his work does not rule out the possibility of legalism within elements of the religion during the lifetime of Paul. This legalism would be more subtle than in pre-Sanders caricatures of Judaism, and is intricately tied to ethnocentrism, since the works in question were often those such as circumcision, which separated Jews from Gentiles--hence, ethnocentric legalism. Chapters 3 and 4 apply a framework that does not rule out legalism to three key justification texts (Gal 2:16; Rom 3:20; Rom 4:1-8). In these passages, Paul alludes to or cites a psalm text, each of which highlights an underlying anthropological approach to justification that denies the place of works, which was also timeless, though now fully revealed in the death and resurrection of Jesus. Chapter 5 examines evidence in other places in Paul, including some of the disputed letters, that undergirds the idea that fundamental to justification and Pauline soteriology in general is a distinction between grace (through faith) and works. Chapter 6 seeks to align the present argument with more corporate concerns in Pauline soteriology through exegesis of two passages that are often considered to be linchpin texts for the New Perspective (Rom 3:27-30; Eph 2:14-18). Chapter 7 provides a summary of the argument, as well as implications of the present study, with further reflection on what it means for future work on the subject.

While the Left Behind Corpus may be commended for being an effective tool for evangelism, the question arises of whether or not its themes engender a theology of extermination, indeed a creeping crusade; “creeping” in the sense of it being a movement of stealth and not one of high visibility – “crusade” in the sense of a militaristic movement, similar to that of the medieval crusades. I span my research across three artefacts in the LB Corpus in terms of its embedded interpretation, discourse and ideology; in fact three separate entities for explanatory purposes, but in effect they form a single entity of interaction and cross-production. I am therefore extending many niches of research and critical discourse to what I envisage as the wider context of the LB Corpus: its potential for social construction, and its enigmatic connections with other apocalyptic-driven and crusade-like movements. Based as it is on “consistent literalism,” the LB Corpus can only be countered by an exegetical approach that situates the foundational text for the Left Behind phenomenon, Revelation 7, in its historical setting, while taking cognisance of the particularities of early Christianity, with its Jewish heritage lived out in a Graeco-Roman environment. In offering an alternative reading, I take some cues from Vernon Robbins‟ socio-rhetorical approach and draw from perspectives of theorists across several disciplinary fields in pointing out anomalies in a consistent literalism driven interpretation of Revelation 7.
New Testament
Thesis (D.Litt. et Phil. (Biblical Studies))

Current pentecostal scholarship is attempting to articulate pentecostal theological distinctives. For hermeneutics, this involves both a descriptive and a prescriptive approach to the use of the Bible. The descriptive approach appraises the historical roots of pentecostalism, which include the Wesleyan I Holiness movement, the radical Reformation, Tertullian and Montanism, and earliest charismatic communities. These understood Christian Scripture as guidelines to a Way of behaviour and testimony, rather than a source-book of doctrine. This 'alternative history' experienced the Enlightenment on a different level to protestantism and fundamentalism. Many of the concerns of historical church theology and hermeneutics during the last centuries are thus not always shared by pentecostals. The choice is: articulate a distinctive pentecostal hermeneutic, or 'borrow' from non-pentecostal theology. The prescriptive approach first investigates some of the latter options: some identify closely with conservative evangelical hermeneutics. Others prefer the political hermeneutic of the socio-political contextual theologies. The burgeoning Faith Movement has influenced many pentecostals. Some pentecostal scholars show interest in 'post-modern' literary theory. A viable pentecostal hermeneutic might be prescribed as follows: It respects the demands of scientific method, not ignoring the concerns of contemporary hermeneutical philosophy and literary theory. It highlights specifically pentecostal concerns: the teleology of any encounter with the text; historical continuity with the early church groups; implementation, demonstration and realisation of the literal intent of the text; the role of biblical narrative in defining experience of God; and the authority granted ongoing revelation via the charismata in the light of the canon. Application of a pentecostal hermeneutic would emphasise an holistic understanding of Scripture, the crucial role of the charismatic community, awareness of issues in the ongoing hermeneutical debate, and the need for the interpreter's personal ongoing charismatic experience. In a distinctively pentecostal exegesis of 1 Corinthians 14 prophecy is discussed as normal liturgical activity, as a confrontation of outsiders and unbelievers, in terms of its regulation, and in the light of spiritual discernment
Biblical and Ancient Studies
Th. D. (New Testament)

Dutch text with Dutch and English summaries
The main question is whether prophecy is still possible in our time. Reformed theology taught for centuries that with the closing of the canon prophecy came to an end. Prophecy since then was equated with the proclamation of the Word of God. Is such a viewpoint correct? Is the church not obliged to test any prophecy against given meaningful biblical criteria? In the forties of the 20th century the Reformed minister A.A. Leenhouts had a prophecy which he reckoned would have shone light on the world around him. He repeatedly asked for the prophecy to be tested which in fact did not happen. Leenhouts finally found himself outside the Reformed church. In this study it is firstly investigated whether prophecy is still possible after the conclusion of the biblical canon, secondly, how the prophecies people receive are to be tested, and thirdly what are the criteria we have to employ regarding the phenomenon of prophecy. In this regard the prophecy of Leenhouts is also scrutinised and tested. During this study I encountered within Reformed theology an increasing number of theologians who regard prophecy still possible after the conclusion of the canon. Amongst them is professor E. van Niekerk from South Africa. The Dutch Rev W. Smouter is suprisingly close to his views. In this study it is investigated who Leenhouts was, in which situation he received his prophecy, how these words fitted into his time and what the reaction of others was on his prophecy. Before the prophecy of Leenhouts is tested his prophecy is materially compared to the views of others, especially in regard to the nation of Israel and the return of Christ. His views are also compared with representatives of the Reformed tradition, the Enlightenment and Dispensationalism. Leenhouts prophecy is also tested with the criteria the General Synod of the Reformed Churches in the Netherlands has devised for prophecy. Besides, we add the following criteria: whether the prophecy of Leenhouts throws new light on the Bible and whether in Van Niekerk’s view God’s Spirit is really busy writing a Third Testament in cooperation with us in the present era.
De grote vraag is nu of er nog profetie mogelijk is in onze tijd. De Gereformeerde theologie heeft eeuwen geleerd dat met het sluiten van de Kanon, de gave van profetie ten einde is. Profetie zou nu zijn de verkondiging van Gods Woord. Klopt dit en is de kerk niet verplicht een profetie te toetsen aan de daarvoor gegeven bijbelse criteria? In de veertiger jaren van de 20e eeuw kreeg de Gereformeerde dominee A.A. Leenhouts een profetie over dingen die volgens hem licht wierpen over de wereld en de situatie van zijn dagen. Deze predikant heeft vaak gevraagd om zijn profetie te toetsen. Dat is niet gebeurd en tenslotte is de man buiten het kerkverband geraakt. In deze studie wordt allereerst nagegaan of er na het sluiten van de Kanon nog profetie mogelijk is. In de tweede plaats hoe een ontvangen profetie getoetst kan worden en in de derde plaats wat de criteria zijn om zo'n profetie te toetsen. Tevens wordt de profetie van Leenhouts besproken en getoetst. Tijdens deze studie ontmoette ik binnen de eigen Gereformeerde theologie een groeiend aantal theologen, dat na het sluiten van de Kanon nog w£l profetie mogelijk achten. Tot hen behoort wel heel speciaal Professor E. van Niekerk uit Zuid-Afrika. Verrassend nauw sluit hierbij aan de Nederlandse Ds. W. Smouter. In deze studie bekijken we eerst wie Leenhouts was, in wat voor situatie hij zijn profetie ontving, hoe deze woorden pasten in zijn tijd en hoe de reactie van anderen er op was, Voordat we de profetie van Leenhouts daarop gaan toetsen, vergelijken we zijn profetie inhoudelijk met de zienswijzen van anderen, speciaal met het oog op Israel en de wederkomst. We vergelijken hem verder met vertegenwoordigers van de Gereformeerde traditie, de kring van de Verlichting en de Bedelingenleer. Daarna toetsen we de profetie van Leenhouts aan de hand van de door de Generale Synode van de Gereformeerde Kerken in Nederland hiervoor aangereikte criteria. Tevens voegen we de criteria toe: of de profetie van Leenhouts echt nieuw licht op de Bijbel werpt 6n of Gods Gees in samewerking met ons naar de zienswijze van Van Niekerk op dit moment echt een Derde Testament aan het schrijven is.
Systematic Theology & Theological Ethics
D. Th.(Systematic Theology)

German text
Diese Forschungsarbeit versucht aufzuzeigen, inwiefern der Glaube an die Trinität als Gemeinschaft von Vater, Sohn und Heiligem Geist zu einem erfüllenden zwischenmenschlichen Zusammenleben in sozialen Online-Netzwerken beitragen kann. Im Gespräch mit den drei Theologen Jürgen Moltmann, Leonardo Boff und Gisbert Greshake wird das Konzept der Sozialen Trinität mit seinen Implikationen für das zwischenmenschliche Zusammenleben erarbeitet. In einem zweiten Teil werden die neuen Möglichkeiten von sozialen Online- Netzwerken und die deutlichsten damit verbundenen Mängel für das zwischenmenschliche Zusammenleben am Beispiel von Facebook dargestellt. Schlussendlich wird danach gefragt, inwiefern die Erkenntnisse aus der theologischen Diskussion für den spezifischen Kontext sozialer Online-Netzwerke fruchtbar gemacht werden können. Es werden drei unterschiedliche Aspekte herausgearbeitet, in denen der Glaubende durch das Eingebundensein in die göttliche Gemeinschaft eine neue Sicht auf seinen sozialen Kontext erhalten und eine hilfreiche Ressource finden kann, um den Unzulänglichkeiten des zwischenmenschlichen Zusammenlebens in sozialen Online-Netzwerken entgegenzuwirken.
This thesis wishes to demonstrate in how far faith in the Trinity as community of Father, Son and Holy Spirit can contribute to a fulfilling human communal life on social networking sites. In conversation with the three theologians Jürgen Moltmann, Leonardo Boff and Gisbert Greshake, a concept of the Social Trinity and its implications on human communal life is being elaborated. In a second part, the new possibilities and the gravest shortcomings of human interactions on Facebook are depicted. Finally, it is asked, in how far the findings of the theological discussion can be fructified in the specific context of social networking sites. In three different aspects it will be elaborated, in which the believer can find, through his or her incorporation into the godly community, a new perspective for his social context and a helpful resource to counter the shortcomings of human communal life on social networking sites.
Philosophy & Systematic Theology
M. Th. (Systematic Theology)

Die Johannese geskrifte (Evangelie en Briewe) word veralgemenend binne die Christendom gelees en die uniekheidsbeklemtoninge ten opsigte van Jesus as enige Verlosser word ook so verstaan. Hierdie hoofsaaklik sosiaal-wetenskaplike ondersoek was gefokus op Johannes se aansprake ten opsigte van Jesus en is gedoen om bewus te maak van die sosiaal-kulturele onderbou van die geskrifte. As sodanig is dit bedoe! om heuristies in te werk ten einde bestaande hermeneuse beter te dien sodat die boodskap van die Nuwe Testament effektiewer oorgedra kan word. Dit is ook gepoog om bevindinge uit die studie deur te trek na die gesekulariseerde samelewing en pluralistiese religieuse standpunt wat te Iande bestaan. Die teksgedeeltes wat eksegeties ondersoek is, bevat die aspekte van aanvaarding of verwerping van Jesus as die unieke Godsagent wat ewige /ewe meedeel. Dit het geblyk dat die begrip in Johannes nie net op oneindigheid in die hiemamaals dui nie, maar veral op kwaliteit in die hede. Johannes se postulaat is dat Jesus konstant hierdie lewe meedeel aan hulle wat in Hom glo. Die vraag na relevansie van 'n religie uit Judaistiese oorsprong in 'n AfroWesterse samelewing en kultuur is vanuit die aspekte van kulturele relatiwisme en relatiwiteit hanteer. Dit word aanvaar dat die ingrype van God deur Jesus Christus binne die Israelitiese volksmilieu en Mediterreense kultuur plaasgevind het, maar dat dit wat Johannes aan sy lesers herbevestig het, vir aile mense relevant is. Jesus is die unieke Godsagent wat ewige lewe meedeel, wat, as sodanig, nie menslike sterflikheid negeer nie, maar dit transendeer.
The social-scientific research for this treatise concentrated on John's assertion of Jesus' uniqueness. The selected Scripture portions for exegesis contain the aspects of receiving or rejecting Him as God's Agent who bestows eternal life. Eternal lifo in John does not so much denote never ending life, but rather excellent quality of life in the present. The relevancy of a religion from a Judaistic origin in an Afro-Western cultural society was treated on the aspects of cultural relativism and cultural relativity. The conclusion accedes to the fact that God's interaction with man in the person of Jesus Christ took place within an Israelite national milieu and Mediterranean culture, but what John reasserted is relevant for all time- the life that Jesus bestows does not negate mortality, but transcends it.
New Testament
M. Th. (Nuwe Testament)

This dissertation answers the following: "Why did Paul describe Jesus as hilasterion?" Throughout it, I have examined the questions of the "what" versus the "why": "What is the meaning of hilasterion (hilasterion)" versus "why has the death of Christ been metaphorised as hilasterion." Notwithstanding the uniformity among theologians that the meaning (the "what") of the text should occupy centre space, the enquiries of both Bible translators and Pauline scholars have yielded different meanings as far as iA.cronpwv is concerned. The question "why" shifts the project's focus from the meaning of the text to the performativity, which entails asking different questions. As a result, I have problematised "propitiation," "expiation" and "mercy-seat" as interpretational models for hilasterion, because these theological models neglect the rhetorical situation which leads to a misunderstanding of hilasterion. Consequently, applying the three-pronged rhetorical approaches to my text has enabled me to move the discussion away from a purely textual, away from the harmonization of "ideas," away from a traditional theological paradigm thinking only in terms of soteriology and the salvific to a paradigm where the rhetorical, to where the social-cultural and the religiopolitical contexts has been taken into consideration. Dispositio has acted as the foreground for impartiality that facilitated the accommodation of the non-Jews in the Abrahamic family which is hilasterion's performativity. I have argued that apostrophe in service of stasis theory had numerous Jewish fundamentals redefined, without which the notion of hilasterion would not have made sense. I have demonstrated how patron versus client relationship emerged in the depiction of hilasterion as a gift from God, evidence of his righteousness, and how riposte operated in dislodging the non-Jews from their social position and relocating them within the nation of God. The metaphorisation of Jesus' death and his portrayal as hilasterion had a number of tasks. It normalised a situation, it brought about an alternative situation into existence, it endorsed social solidarity, it brought about a different genealogy into effect, it sanctioned the construction of a "new and superior race," and ulitmatley it produced inclusivity of the non-Jews into the Jewish family since Jesus tremendously had high values then extreme value was assigned to the non-Jews. Thus, I have problematised decontextualised theologising, easy theologising (as "propitiation," "expiation," and " mercy-seat"), in order to demonstrate that a socio-rhetorical appraisal of hilasterion requires theologians to rethink the categories they operate with.
New Testament
M. Th. (New Testament)

Text in German
This thesis deals primarily with the questions: Is Israel constantly chosen by God or have the devine promises gone over to the chuch? Are jews to be saved without the sacrifice of Christ? Should jews be missionised as gentiles alike? To give responses, the followings steps are worked out: At first an overview on the israelological models that have been opined during church- history is presented. Secondly church-documents are analyzed in spite of their missiological content. Thirdly an exegesis of Romans 9-11 is offered. Following this, those of the church-documents, whose israelology is closest to the witness of scripture, are presented. Finally a conclusion is offered, which states, that jews are constantly chosen, but not to be saved in another manner as gentiles. Therefore the church is continually obliged to bear the Gospel also to Israel. Jews and gentiles alike are to be saved by nothing but the blood of Jesus.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)

Text in Afrikaans, with summaries in Afrikaans and English
Includes bibliographical references (leaves 383-403)
Die woordestryd oor goddelike inspirasie van alles wat in die Bybel staan, as gevolg van die uitgesproke stellings van Johannes Du Plessis, het tot ‘n krisis gelei wat as baken in die annale van die Ned. Geref. Kerk beskou word. Die meeste van sy standpunte word vandag as waarheid aanvaar en hy het bygedra tot die intellektuele debat oor die Bybel as Woord van God wat vandag nog aangaan. Du Plessis se herkoms, opleiding en verdienste as predikant en saakgelastigde van die Kerk word kortliks bespreek. Hy was die talentvolle seun en enigste kind van 'n Afrikaanse predikant en 'n Engelse vrou, die dogter van 'n sendeling van die LMS. Hy word professor aan die Kweekskool en met kennis opgedoen tydens verdere studie oorsee, het hy gewys op dele van die Bybel wat nie aan goddelike inspirasie toegeskryf kan word nie. Hy het dit ook duidelik gestel dat hy as teoloog en leermeester nie kon glo sonder om te probeer verstaan nie. Hy het sy bevindinge bekend gemaak in Het Zoeklicht, 'n maandblad wat bedoel was om as soeklig te dien om verskillende vorms van “duisternis” in beide godsdiens en die politiek, betref, aan die lig te bring. Oortuig van die waarde van die Hoër Kritiek, het hy dit as sy plig geag om wat hy deur wye leeswerk en kritiese ondersoek rakende die oorsprong, vorm en inhoud van die Ou Testamentiese boeke bekom het, bekend te maak. Artikels van dié aard, eers in De Kerkbode en daarna in Het Zoeklicht, het gelei tot beroering onder behoudende lesers wat gekant was teen enige veranderinge in die prediking. Hulle was veral ontstoke oor sy siening dat die belydenisskrifte wat spruit uit die dae van die Hervorming 500 jaar tevore, oop was vir herformulering. Klagtes dat Du Plessis op 'n gevaarlike pad was, was die begin van wat gelei het tot 'n krisis in die Kerk, en uiteindelik tot 'n buitengewone sinode in 1930 toe hy van sy pos onthef is. Die behoudende reaksie van die meerderheid was dat die Bybel die onfeilbare Woord van God is. Die gevolg was dat 'n groot aantal van die leiers van die Kerk, aanhangers van die Nasionale Party wat in 1948 aan bewind gekom het, tekste uit die Bybel gebruik het om die beleid van Apartheid Skriftuurlik te begrond. Ná byna veertig jaar van 'n onkritiese benadering tot die Bybel, is die geloof in 'n foutlose Bybel weer bevraagteken. Tussen die eerlike teoloë wat dit gewaag het om te wys op foute en inkonsekwenthede, was Ferdinand Deist en Willem Vorster. Albei het hulle opleiding as predikante voltooi maar het hulle nie beroepbaar gestel nie omdat hulle met verdere studie voortgegaan het en hulle openlik uitgespreek het teen die misbruik van Bybelse gegewens om apartheid te regverdig. Geskool aan die Kweekskool in Stellenbosch, het Deist hom onderskei as geleerde wat sy drang na dieper ondersoek gepaar het met 'n piëtisme waarop hy uiting gegee het in 'n stortvloed van akademiese en populêre geskrifte ― wat nie altyd gestrook het met sy stelling dat die Woord van God nie met 'n gelyk-aan-teken aan mekaar verbind kan word nie. Vorster, wat sy opleiding aan die Universiteit van Pretoria ontvang het, het ewe bekend geraak en het internasionale erkenning geniet vir sy toepassing van die semantiek op studies van die Nuwe Testament. Daarby het hy sy kennis van die Nabye Oosterse tale toepaslik gevind in sy bydrae tot The New Quest om meer te wete te kom oor die historiese Jesus, 'n Jood en Galileër wat vir 'n kort periode opgetree het as leermeester en eskatologiese profeet. In die studie van bydraes van die drie geleerdes tot ons verstaan van die Bybel, is ook aandag geskenk aan 'n ander aspek van die Bybel as problematiese teks: Die nadruk wat skrywers en redaktors van die Bybelse gebeure, geplaas het op mans as vaders en seuns ten koste van vroue, moeders en dogters. Die gevolg was dat meeste van die sogenaamde Kerkvaders genoeg in die Bybel kon vind om hulle te identifiseer met die neerhalende beeld wat in Die Openbaring (14:3-4) geskep word van vroue, opvallend in stryd met die inhoud van Genesis 1:26-31.
The controversy started by Johannes Du Plessis over the question whether everything in the Bible was inspired by God, caused a crisis in the Dutch Reformed Church, which is listed as a beacon in its history. Most of the points he raised are accepted as truth today, and started an intellectual debate that is still going on. Information relating to Du Plessis’ origins, training, and achievements as a minister and church official is briefly noted. He was the talented son, and only child of an Afrikaner father and minister of religion, and an English mother, the daughter of an LMS missionary. He became a professor at the Seminary in Stellenbosch, after his studies overseas had caused him to question parts of the Old Testament text that could not be regarded as divinely inspired. He also made it quite clear that believing without trying to understand was not possible for him as a theologian and teacher. He proclaimed his findings in Het Zoeklicht, a monthly magazine intended to serve as a searchlight and an organ to reveal the “darkness” that was still prevalent in both religion and politics. Aware of the value of Higher Criticism of the Old Testament, he regarded it his duty to make known what he had found in reading widely and in critical research on the origins, form and content of the books of the Bible. Articles to this effect published first in De Kerkbode and then in Het Zoeklicht, caused an outcry from conservative readers who were opposed to any changes in the teaching of the church. They were especially enraged by his view that the confessions drawn up by Reformers 500 years earlier, were open for review. Complaints that Du Plessis was on a dangerous path, marked the beginning of what was regarded as a crisis in the Church, and in the end led to Du Plessis being relieved of his post by a special Synod convened in 1930. The views of the conservative majority, however, prevailed. As a result, a large number of leading ministers and theologians, who openly supported the Nationalist government that came into power in 1948, provided assurance that the concept of separation of racial groups was in accordance with Scripture. After nearly forty years of an uncritical approach to the Bible, the belief in in-errancy was again questioned. Among the few theologians who dared to point out errors and inconsistencies in various texts, were Ferdinand Deist and Willem Vorster. Both trained as ministers, they chose to continue their studies and openly expressed themselves against the abuse of Biblical texts to support the ideology of apartheid. Trained at the Seminary in Stellenbosch, Deist turned out to be a noted scholar who combined his urge for honest critical study with a pietism expressed in a flood of academic and popular publications ― which were not always consistent with his own statement that The Word of God could not be connected to Scripture with an is-equal-to symbol. Vorster, who received his education at the University of Pretoria, became equally well known as a scholar and gained international recognition for his application of semantics in the study of the Gospels. He also applied his knowledge of languages in what came to be known as The New Quest for the historical Jesus who, as a Jew and a Galilean, distinguished himself during a brief period as a teacher and eschatological prophet. In the study of the contributions of these three outstanding men to our understanding of the Bible, another major aspect of the Bible as problematic text is addressed: The emphasis the authors and redactors of the Scriptures placed on the roles of men, fathers and sons, patently to the exclusion of women, mothers and daughters. As a result many of the so-called Church Fathers found in the Bible sufficient material to look down upon women ― the verdict expressed in Revelations 14:3-4 being one of numerous texts pointing to women as objects of derision in glaring contradiction to the contents of Genesis 1:26-31.
Biblical and Ancient Studies
D. Phil. (Biblical Studies)

This study deals with the character of Jesus in the Gospel of John and follows the social-scientific approach and aims to correct the traditional views regarding the personality of Jesus. The aim is not a personality analysis but to situate Jesus as a typical person who was a part of and functioned in the first Mediterranean world. The pivotal values of the ancient world such as honor/shame; collectivistic/dyadic personality; family and group orientation; kinship; the patronage system with the patron/broker/client relationship and the purity system are applied to reach the aim of my thesis. It is found that Jesus was a collectivistic/dyadic personality. He functioned in this family orientated as well as in a group orientated community and socially structured patronage system as a broker, totally the contrary to contemporary personality drawings of Jesus found in modern literature.
In hierdie studie, wat 'n skripsie van beperkte omvang is, word nie gepoog om 'n persoonlikheidsanalise van Jesus te doen nie. Die studie wil die probleem van die toepassings en interpretasies van Jesus in populere literatuur aanspreek. Jesus word deur moderne mense en teoloe in prentjies en idees van 'n moderne mens met moderne kategoriee, denke en perspektiewe, waardes en oordele beskryf, geteken en geinterpreteer, en dit is nie 'n werklike getroue en realistiese weergawe van Jesus as historiese mens nie. Jesus word in populere literatuur as 'n individualis geteken; sy persoon en emosies word alleenlik in moderne denke en kategoriee geinterpreteer en dit word slegs op grond van moderne individuele ervaring gedoen. Hierdie interpretasies is nie tipies van die kollektiwistiese, groep-georienteerde eerste-eeuse mediterreense persoon nie. Afsydigheid en terughoudendheid (4:9, 10; 13:36-38) is kenmerkend van persone in hierdie samelewing waar warmte in verhoudings ontbreek het (2:16; 9:16)'. Emosies soos 'liefde' wat Jesus toon, is nie 'n emosionele konnotasie wat in die moderne samelewing dui op die gevoelslewe van die mens nie. In hierdie antieke samelewing het 'liefde' gedui op lojaliteit, solidariteit en groepgebondenheid en as Jesus die blinde man sy sig teruggee (9:7), herstel hy nie hier die geneesde man se plek as individu in terme van die moderne samelewing nie, maar hy herstel die sieke in sy regmatige, groep-georienteerde sosiale plek in die antieke samelewing waarin hy - weens sy siekte - as 'buitestaander' geetiketteer is en dus geen deel in die groep gehad het nie. In hierdie antieke eerste-eeuse mediterreense samelewing het ander spilpuntwaardes as in ons moderne samelewing gegeld. In hierdie kollektiwistiese en groepgebonde kultuur het persone gedeel in 'n gemeenskap met die spilpuntwaardes, norme en ingestelde sosiale reels van hierdie spesifieke kultuur en aspekte wat vormend op hulle ingewerk het. Jesus se persoon en optrede moet nagevors word in hierdie sosiale sisteem waar mag deur simbole daargestel is, en waar mense, dinge en gebeure elkeen 'n simboliese werklikheid verteenwoordig het.
New Testament
M. A. (Biblical Studies)

The dissertation is titled: “Blackness as the way to and state of salvation: A search for true salvation in South Africa today”. The research was prompted by the question of salvation and what it means for blacks. The provocation arose out of the problem and/or interpretation of classical theology on the subject of soteriology. The biblical text of the Song of Songs 1:5: “I am black and beautiful, O daughters of Jerusalem, like the tents Qedar, like the curtains of Solomon”, is used as key to the argument. Origen (an early Christian theologian, who was born and spent the first half of his career in Alexandria) interpretation of the preceding biblical text is identified as problematic for blackness and African salvation. The problem identified with his interpretation of the said text and its theology and/or soteriology is that, first; he identifies and affirms the “ugliness’ of the black external and physical colour and/or conditions. Secondly, his theology and/or soteriology is identified as dualistic, separating the physical and the soul, which the researcher challenges and is against it as does not reflect the understanding of soteriology and/or theology by Africans. The researcher attacks and argues against the ugliness of blackness and dualism as a white and Eurocentric logic and problem. The researcher in his argument exposes whiteness and eurocentrism as problematic. The problem associated with whiteness is its claim that it is beautiful and positions itself as the way of and to salvation. Moreover, whiteness is problematised as a racial identity, position of power, structural evil and sin, exploitative, oppressive, and as related to capitalism. In response, the researcher, a black theologian argues against the theology of Origen and labelling it as European and white. The researcher exposes blackness as beautiful, powerful, and as a way of life. For the researcher, salvation must be understood as holistic and as here and now, situated in the black conditions. The researcher argues against dualism and individualism in favour of a holistic and a communal African approach that is not exclusive and self-centered. This approach is inclusive of the belief in God, the self, others human beings and the natural environment. He is propagating a black theology that is in favour of blackness as life, beautiful, powerful, liberating, and socialistic.
D. Th. (Systematic Theology)

Nothing has influenced and affected the Lutheran Church in the U.S.A. in the past century more than the doctrine of the Church and its Ministry. When the first Norwegian immigrants entered the U.S. in the middle of the 19th century, there were not enough Lutheran pastors to minister to the spiritual needs of the people. Some of these immigrants resorted to a practice that had been used in Norway, that of using lay-preachers. This created problems because of a lack of proper theological training. The result was the teaching of false doctrine. Some thought more highly of the lay-preachers than they did of the ordained clergy. Consequently clergy were often viewed with a discerning eye and even despised. This was one of the earliest struggles within the Norwegian Synod. Further controversies involved whether the local congregation is the only form in which the church exists. Another facet of the controversy involves whether or not the ministry includes only the pastoral office; whether or not only ordained clergy do the ministry; whether teachers in the Lutheran schools are involved in the ministry; and whether or not any Christian can participate in the public ministry. Is a missionary, who serves on behalf of the entire church body, a pastor? If only the local congregation can call a pastor, then a missionary cannot be a pastor because he serves the entire church body in establishing new congregations. Is a seminary professor, who trains future pastors, a pastor? If only the local congregation can call a pastor, a seminary professor cannot be a pastor because he is called by the seminary board of control and not one particular congregation. In seeking to develop a statement that clearly defines the doctrine of the Church and its Ministry, a controversy exists within the church body known as the Evangelical Lutheran Synod (ELS), the successor synod to the Norwegian Synod. The reason for the controversy is that two different views of how to develop a doctrinal statement exist in the ELS. Some go directly to Scripture and set forth a position. Others follow an example found in C.F.W. Walther's theses on Church and Ministry. They misunderstand and misuse this approach that was developed only for use in a controversy against an erring Lutheran pastor, Johannes Grabau of the Buffalo Synod. Many of those who utilize this approach are former members of the Lutheran Church Missouri Synod (LCMS), of which Walther was one of the founders. As a result of the two distinct approaches, there has been an inability to unanimously agree on the wording of the statements on the doctrine of the Church and its Ministry. It is the conclusion of the author that it is this reliance on statements made by individuals in previous centuries regarding particular situations that has caused the struggle to develop and serves to prolong it.
Systematic Theology and Theological Ethics
D. Th. (Systematic Theology)

Text in Afrikaans with abstracts in Afrikaans, English and Zulu. Translated title in English supplied
Die hoofdoel van die verhandeling is om die fundamentele aanspraak van die Nederduitse Gereformeerde Kerk aan te spreek dat sy belydenisskrifte, met spesifieke verwysing na daardie leerstellings wat met die vraag oor die ontstaan van die mensdom en die oorsprong van sonde handel en wat in 1619 deur die Sinode van Dordrecht aanvaar is, waar is. Hierdie leerstellings word (teologies) as waarhede voorgehou dat dit op die Bybel as die Woord van God gegrond is. Die vertrekpunt van die verhandeling is dat die betrokke leerstellings vanuit ’n toepaslike historiese konteks benader moet word wanneer die vraag van hulle geldigheid aangespreek word. Nog meer, betoog die verhandeling dat dit vandag epistemologies geregverdig is om te glo dat die betrokke leerstellings deur hedendaagse wetenskaplike bevindings en ander tersaaklike bewyse onwaar gemaak is. Die kwessie van waarheid moet daarom (her-)aangespreek word vanuit ’n perspektief wat moderne wetenskaplike bevindings insluit. Die Nederduitse Gereformeerde Kerk het egter in 2010 suggereer dat sy fundamentele leerstellings met daardie (wetenskaplike) bewyse wat dit onwaar maak, kan medebestaan. Die verhandeling demonstreer dat dit nie moontlik is nie.
Philosophy, Practical and Systematic Theology
M.A. (Philosophy)