Dissertations / Theses on the topic 'Eschatology – Biblical teaching'

This thesis will examine closely two aspects of Pauline theology, namely, the timing of the resurrection and the state of the believer who dies before the parousia. Through exegesis of 2 Cor 5:1-10, the basic consistency in Paul's thinking and the arguments for and against the intermediate state will be examined. Chapter 1 analyzes what 1 Thess. 4, 1 Cor. 15, and 2 Cor. 5 have to say on the issue, comparing the passages as to content and compatibility. Chapters 2 and 3 pursue more fully questions related to the issue of postmortem existence. Chapter Two deals with Paul's use of verb $ underline{ eta o iota mu alpha sigma beta alpha iota}$ as a metaphor for death and the idea of the intermediate state as soul-sleep (psychopannychism). Chapter 3 explores the matter of Paul's concept of the "I" or "self" (or "naked" self), raised by Paul in 2 Cor. 5:3. The Pauline anthropology is compared with Hellenistic anthropological dualism in order to show the similarities and differences.

The subject of this thesis is the relationship between eschatology and history in the Christian community for which Luke-Acts was written. Chapter 1 formulates the problem in terms of Luke's eschatology. It argues that Luke and his community thought of the End as 'near' and that Luke's historical perspective affected his eschatology. Luke-Acts represents a community that held a relevant eschatological hope and was aware of continuing history. This is the interpretive problem this thesis seeks to enlighten. The perspective to be used in approaching this problem is that of sociological analysis. Chapter 2 explores the use of sociological perspectives in New Testament study and the benefits to be achieved by the use of the sociology of knowledge. Chapter 3 is a sociological analysis of the community in terms of date, location, stratification, racial composition, boundaries, social institutions, and charismatic roles and functions. This material suggests that mission was an important community task. Chapter 4 establishes a sociology of mission for the community, investigating commitment as the mechanism that motivated community members to pursue mission, the importance of mission to the community, the motivation of converts, and the problems encountered in mission. Chapter 5 investigates the social functions of eschatology in the community and finds that it functioned in legitimating numerous aspects of the community's mission experience. Chapter 6 investigates the social functions of history in the community and finds that it functioned in legitimating various aspects of the community's mission experience. In the conclusion it is shown that history and eschatology were functionally related to one another in legitimating aspects of the community's mission experience. This functionality also provided a meaningful relationship in helping the community to make sense of its world. This further prepares us to try and understand these ideas theologically by placing them in a social context.

This thesis seeks to explore the implications of a parenetic reading of the Book of Revelation as a whole, rather than merely of the seven messages in which this is more commonly regarded as the primary purpose of the text. It examines the validity of this approach in relation to the book�s claims about its purpose in the original communication event of which its text is a witness and its effectiveness in addressing hermeneutical issues in key passages of the book and argues that attention to the function of parenesis facilitates readings of Revelation which connect more directly with the intention of the book free from the need to decipher obscure coded references to past or future history. Drawing from the text of the Apocalypse a twofold hermeneutical strategy is developed and exemplified by application to key passages of the book. The first aspect of this reading strategy is focussed on the proposed parenetic nature of the book. In an examination of Revelation�s introductory and concluding passages it is argued that as a coherent unity they form a frame around the book. This frame serves to establish the perspective from which the whole book may be read. It does so by giving rise to the expectation that the whole book contains parenetic exhortation to faithfulness in light of the imminent parousia. Consequently this thesis proceeds to interpret the Book of Revelation by focussing primarily on how the various images in the book�s body (4:1-22:9) as well as the explicit parenesis in the seven messages serve to communicate this parenetic exhortation to the original addressees. The second aspect of interpretation seeks to facilitate scholarly analysis of the parenesis expected to be contained in Revelation�s body with systematic regard for the individual situation of each of the addressees of the book, as documented in the comparatively accessible seven messages. To this end an intra-textual hermeneutic is employed. It builds on an examination of the links between the various parts of Revelation which is part of the examination of both the book�s frame and the seven messages. This intra-textual reading utilizes the many links between the seven messages and Revelation�s body by allowing them to play a determinative role in the investigation of an image�s parenetic implications. In order to further explore the validity of a parentic reading, the intra-textual principle is applied to two central parts of Revelation�s body, the Babylon vision (Rev 17-19:3) and the seal, trumpet and bowl visions (Rev 6, 8, 9, 11:15-19, 15, 16). In this reading, the Babylon vision is read not as a general critique of the church�s pagan environment but as a divine commentary on the concrete threats and temptations with which the churches of the seven messages were confronted. In God�s judgment of Babylon those who suffer under her violence against Christians are promised vindication and are thus encouraged to maintain their faithful witness as citizens of the New Jerusalem. The citizens of Babylon however are exhorted to repent and leave her behind, becoming citizens of the New Jerusalem and thus escaping Babylon�s demise. The seal, trumpet and bowl visions are interpreted as illustrating the dividing line between what constitutes faithful witness to Christ on the one hand and heed to satanic deception on the other. Faithfulness even to the point of death is expected of the followers of the Lamb; the inhabitants of the earth are exhorted to repent from their affiliation with the beast and give glory to God. Thus such an intra-textual reading of Revelation as parenesis offers a strategy for reading the book in a way that is relevant for the Christian church beyond the limits of end-time phantasms on the one hand and mere historic interest on the other hand and so might facilitate the emergence of the message of the book from the obscurity in which it appears to be hidden to a significant proportion of its contemporary readers.

Please read the abstract (Summary) in the section 00front of this document
Thesis (PhD (Dogmatics and Christian Ethics))--University of Pretoria, 2007.
Dogmatics and Christian Ethics
unrestricted

M.Litt. et Phil.
The role of the Spirit in the Eschatological Ethics of Revelation was a topic that has given me Great Joy to learn in the book of Revelation the role of the Spirit, Eschatology and Ethics. In this book I have discovered the plan of Salvation which was laid before the foundation of the World in a very clear manner. God, The Master of the universe, revealed to John the final story of this world's history, at the Isles of Patmos. The Trinity is well explained and even their duties as the God Head. God The Father, God The Son and God The Holy Ghost of which my dissertation is looking at the office or the role of the Spirit in the Second Coming of Christ. From Genesis to Malachi, it is God the Father who revealed himself to mankind, and from Matthew to Acts 1 : 8., It is God the Son who came in person to reveal God the Father and from Acts 1:9 to Revelation it is God the Holy Spirit who will teach us all that God the son could not finish teaching us. The Script is divided into Five Chapters which are the orientation into the book of Revelation, the theology and the ethics of the book of Revelation, the Eschatological Ethics in Revelation, the Holy Spirit in Revelation and the role of the Spirit and the Eschatological Ethics of Revelation, which is the theme of this script. Then we have the conclusion of the script. There are very few books written on Revelation and let alone on the Spirit but I have tried to outline the role of the spirit in this great book of the Bible and I hope to research further on some issues that are hard in Revelation. It is the book that summarises the history of the World Kingdoms in only 22 Chapters and I have limited mine to only Five Chapters. The Spirit has played the greatest role in Revelation because according to plan it is the time for it to play its role. The last events of this world will be shocking, the devil is angry. In the book of Revelation God calls Himself as the King of kings and Lord of Lords. He is the Almighty God. All creation own their existence to Him. It was one book of the Bible I did not like reading, but the research has helped me to develop some liking for the book. It is the book for our modern generation and unlike the book of Daniel which was to be put away until the end times, this one is to be read and a blessing is pronounce to the one who will read the book. We need to read this book very much and books that are in context should be written about the book. The few books that have been written on Revelation are not all very relevant. They miss the point. Most of them need well researched books to make clear the mysteries that are in Revelation and the Bible explains itself even in other books of the Bible which can also be used to explain the book of Revelation. The book of Daniel even though its in the old Testament, it has a lot in common with the book of Revelation. The book of Revelation opens for the reading of the book of Daniel in the old Testament and for one to understand Revelation well, one needs to read the book of Daniel together with Revelation. The beasts in Daniel are the beasts in Revelation. Even though some people would want to divide the old and the new Testament, they are the same and they interpret each other very well. The new testament has a lot of old testament quotations. I am trying to correct some misinterpretation of some verses found in the Book of Revelation and It will be good for any one who will read this script to read it carefully and critically because in the field of learning we learn by making mistakes and your input will be appreciated. In Revelation the devil is being given the last warning and all those that need life are called to come out of Babylon the Mother of all Harlots because if we do not come out of her and keep the commandments of God, then we will drink of the wrath of God which will be poured without a mixture for all those that worship the beast and its image.

The key to understanding the Apostolic view on the resurrection of the dead held by the Early Church lies in identifying the influences to views expressed in New Testament literature that developed during the intertestamental period. Eschatological expectations that developed during this period were, firstly, those that held, as expressed in Daniel, that the dead spend their time asleep in Sheol awaiting the physical resurrection of their flesh. Examples of this can be found in 1 Enoch (22:1-4,8-14; 93:15-17; 102: 5), The Testament of the Twelve Patriarchs (Testament of Judah 25: 1,3-5; Benjamin 10: 6-9) and 2 Baruch (20:23-25; 50: 1-4). This idea was largely adopted by the Pharisees who believed that the souls of the dead sleep in the earth until the last day when the resurrection takes place (Whitkin 1994: The Pharisees). They believed that on being resurrected their souls would reanimate their decomposed bodies which would regain life and rise from the dead (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). Both the righteous and the wicked are judged. The righteous spend eternal life with God, whereas the souls of the unrighteous suffer eternally. Secondly, there were those that believed in the resurrection or assumption of the soul on death, e.g., 1 Enoch (1:1-9; 98:7-12); The Testament of Moses (10:1-2, 7-10b); Jubilees (23:26-27, 29-31); 4 Maccabees (16:12-13) and the Psalms of Solomon (Ps. 2:30-35). Indications are that they did not believe in the resurrection of the flesh. This view was held by the Essenes who held to a ‘realised eschatology’ whereby they became part of the eternal assembly and experienced fellowship with the heavenlies on initiation into the community (Charlesworth 1994: Vol. 1. p. 3,13 - 1QS. Col. 2. 24-25; Nickelsburg 1972: 148). They looked forward to their transition from the body of flesh, which they saw as a hindrance to experiencing the fullness of their blessed state already entered into (Nickelsburg 1972: 154-155). At the birth of the Christian Church, Jews from different backgrounds and sects would have been birthed into the Church. This is evidenced in the different views on the resurrection of the dead portrayed in the New Testament. Firstly, a view emerges in the early Gospel accounts where Christ is attributed with propagating a view that the dead rise immediately on death to become like the angels and experience fellowship with God (Mt. 22:29-32; Mk. 12: 24-27; Lk. 20:34-38) (Hick 1976: 181-183; Charles 1963: 396- 397). Christ speaks of Abraham, Isaac and Jacob as though they were already resurrected (Hick 1976: 181-183). This belief appears to be echoed by the author of Revelation who speaks of the souls of Believers entering directly into heaven upon being martyred (Rev. 6:9-11; 7:9-17) (Caird 1966: 101-102, 254). Saints that are martyred and translated into heaven receive white robes indicating the receipt of glorified bodies (Caird 1966: 101- 102, 254) (Rev. 7:9-17). This view does not see a general resurrection of dead bodies from tombs at the end of the age. There were those who extended this belief to include an idea of a ‘realized eschatology,’ similar to that held by the Essenes (Nickelsberg 1972: 167-169), where Believers, on being initiated into the faith, are immediately transferred into the heavenlies. The introduction of this belief to the Christian Church appears to have developed in the Jerusalem area where they adopted views expressed in the writings of Enoch (1 Enoch) and certain Essenic literature. Peter appears to echo Essenic concepts (Green 1968: 35- 36; Allbright 1957: 2f; Harrison 1964: 81) and speaks of Believers having been transferred out of darkness into marvelous light (1 Pet. 2:9-10). Peter’s view on the destruction of heaven and earth by fire (2 Peter 3:10-13), his view on the incarceration of wicked angels (2 Peter 2:4) and the continued punishment of the wicked awaiting judgement (2 Peter 2:9) have Essenic parallels (1 Enoch 1:1-4, 6-7; 93:14-17; 10:11-14; Qumran – Column iv in the Hymns). Paul, after spending time with Peter and Mark (Cullman 1953: 70-152; 1 Clement 5,42,44), appears to have embraced the realised eschatology propagated by Peter. Paul’s realised eschatology (Filson 1964: 336-340) is evidenced in his prison epistles where he speaks of Believers having already been raised up with Christ (Eph. 2:1-6; Col. 3:1) and being citizens of heaven (Eph. 2:19; Phil. 3:20). Indications are that the Believer is already spiritually resurrected in Christ. This state is similar to the state that the Essenes believed they entered into on being initiated into the Community (Bailey 1979: 82-85; Nickelsburg 1972: 148; Charlesworth 1994: Vol. 1. p. 3,13) (1QS. Col. 2. 24-25). Paul looks forward to his body being transformed to a body of glory (Phil. 3:20-21) and speaks of being transferred from the domain of darkness into the kingdom of ‘His beloved Son’ (Col. 1:13). Similarly to 1 Enoch he speaks of the Believers being revealed with Christ when He is revealed in glory (Col. 3:4). Paul also speaks of Christ’s return where the bodies of Believers who are alive on the earth will be transformed into glorious bodies similar to that held by Christ (Phil. 3:20-21). The two views mentioned above do, however, see a resurrection, or relocation of souls at the end of the age. Revelation speaks of the second resurrection (20:11-15), which appears to be a resurrection of the wicked (Massyngberde Ford 1975: 359). It appears that on being judged the souls of the lost are either annihilated in the second death (Caird 1966: 260) or suffer eternally (Craigen 1998: 191-201). Confusion arose during the intertestamental period regarding the severity and the finality of the punishment to be suffered by the wicked. Certain writings during this period allude to the wicked being totally annihilated on being judged (Nickelsburg 1972: 134) (Psalms of Solomon 3: 9-12; 13:11-12;1 Enoch 10:11-14; 53: 1-2; 98: 6-11; 99:11; 108:1-3, 11-15;) whereas other writings allude to the eternal suffering of the wicked (4 Maccabees 13:13-18; 1 Enoch 21:7-10; 103:6-8). As 1 Enoch was compiled over a few centuries, views contained therein are not always constant (Black 1985: 8). Thirdly, there are New Testament authors who held to a Pharisaic view on the resurrection of the dead. They, like the Pharisees, believed that the dead spend their time asleep in Sheol awaiting the resurrection of their fleshly bodies, i.e., the reanimation of their decomposed bodies (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). This is reflected in the early teachings of Paul (1 Thes. 4:13-18; 2 Thes. 2:1; 1 Cor. 15:1-58) (Charles 1963: 437-454), the Fourth Gospel (Jn. 5:28; 6: 38-40, 44,54) and a view held by the redactor of Matthew (27:51- 53). This view holds that all souls, righteous and wicked, are raised at the end of the age to face judgement (Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). The Pharisees held that the righteous undergo a resurrection of their decomposed bodies whereas only the souls of the wicked are raised on the last day (Whiston 1960: 478; Josephus Wars. Book ii 8:14). The righteous enter into eternal bliss whereas the wicked are condemned to eternal punishment (Whiston 1960: 478; Josephus Wars. Book ii 8:14). It becomes apparent that the term ‘resurrection,’ the Greek anastasis (Green 1976: 912, 924), meaning, ‘a raising up,’ or ‘rising,’ (Thayer 1962: 41-42) came to signify various elements of what was eventually referred to as the ‘resurrection.’ This term is used by the Synoptic Gospels (Mt. 22:29-32; Mk. 12:24-27; Lk. 20:34-38) to refer to those who enter into eternal life on dying (Hick 1976: 181-183; Charles 1963: 395-400). The author of Revelation uses this term in reference to the resurrection of the souls of the righteous who enter heaven on dying (20:4-6) (Caird 1966: 254). This term is also used by those holding to the Pharisaic view in referring to the raising up of decomposed bodies of the dead at the end of the age (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14) (1 Thes. 4:16). Paul uses this term in correspondence subsequent to his second epistle to the Corinthians, but not in specific relation to the resurrection of the flesh (2 Tim. 2:18; Phil. 3:12) (Charles 1963: 455-463). Paul’s early views on the resurrection were challenged by the Corinthian Believers, who, after being exposed to the teaching of Peter and Apollos (1 Cor. 1:12) (Barrett 1968: 3; Tenney 1961: 294) appeared to have adopted a belief in an immediate assumption on death (Schutz 1969: 439-457), claiming that ‘there is no resurrection of the dead’ (1 Cor. 15:12). On receiving feedback from Titus on the Corinthian’s reception of his epistle to them (2 Cor. 7:6-7,13-16; 10:10), Paul changed his view from spending time ‘asleep’ waiting for the resurrection, to receiving a dwelling made without hands and immediately going into the presence of God (2 Cor. 5:1-8) (Charles 1963: 455-461). In subsequent correspondence Paul never again speaks of the dead spending their time asleep awaiting the resurrection, nor does he specifically mention the resurrection of the flesh, i.e., the reanimation of the decomposed bodies of the saints. The Jerusalem Church and those with close ties to it appear to have held to a belief that on death Believers are immediately resurrection into the presence of God. This appears to have had its roots in preaching attributed to Christ recorded in the earlier Gospels (Mt. 22:29-32; Mk. 12:24-27; Lk. 20:34-38) (Hick 1976: 181-183; Charles 1963: 395-400). Christ taught that Abraham, Isaac and Jacob were an example of the resurrected, which neither marry nor are given in marriage, and are as the angels who are in heaven. Indications are that the bodily compositions of the resurrected will be similar to that of the angels in heaven. Peter, who had close ties with the Jerusalem Church (Acts 15:1-12), appears to have held a similar view on the resurrection. He lays emphasis on the salvation of the soul (1 Pet. 1:9). The Early Church at Alexandria (Clement of Alexandria), which was believed to have been originated by Mark (Lafort 1999: The Church of Alexandria), Peter’s disciple (Brown 1996: Introduction to the Gospel of Mark), interpreted the epistles of Peter to speak of the resurrection of the soul (Roberts 1997: Ante-Nicene Fathers Vol. 2. From the Latin Translation of Cassiodorus). The Epistles of Peter have definite parallels to Essenic literature and the writings of Enoch (1 Enoch) (Green 1968: 35-36; Allbright 1957: 2f.; Harrison 1964: 81), which display belief in a ‘realised eschatology’ and immediate assumption on death (Charlesworth 1994: Vol. 1. p. 3,13 - 1QS. Col. 2. 24-25; Nickelsburg 1972: 148). The Epistle of Jude, which appears to have originated in Palestine (Green 1968: 48), has parallels with the epistles of Peter (Green 1968: 22-23), indicating a common belief system. The Epistle of James, which also originated in Judea (Tasker 1980: 28-30; Acts 15:13-29; 21:18), does not contradict an immediate resurrection on death. The writer of Revelation appears to hold to this view by speaking of the souls being translated into heaven on being martyred (Rev. 6:9-11;7:9- 17) (Caird 1966: 86,254). On being raised into heaven these souls are given white garments (Rev. 6: 11; 7:13), signifying their receipt of glorified bodies (Caird 1966: 86,254). This view on the resurrection of the dead appears to have been the official view held by the Judean Church, the early leaders of the Church.
Prof. J. Du Rand

M.Litt. et Phil.
The focus on this script is based on the comparison between the Johannine and Pauline eschatology. Eschatology is the field of interest of many scholars and theologians. Both the Old and the New Testament, examine eschatology as the hope of the Messiah's coming and the end of the Age. Eschatology is the teaching or doctrine of the last things, the Second coining of Our Lord Jesus Christ. John and Paul use different words, with the same meaning, to describe the Second coming of the Messiah. They approach the subject matter under the following headings: Parousia, resurrection, judgment and eternal life. In order to define John and Paul's meaning of eschatology, the following passages are important: John 5:19-29; I and II Thessalonians and I Corinthians 15. When we read the entire fourth gospel, the strong emphasis is upon the presence of salvation in the believers life. Paul, for instance, speaks of salvation as both a present experience and future hope. This is clearest in Paul's declaration in Romans 8:24 "for in hope we are saved". The central message in both Johannine and Pauline gospels is Jesus Himself is life, He offers life to men in the present. The aim of this script, is to bring this important aspect of the eschatology of John and Paul to the fore. This script also highlights the importance of eschatology as the foundation of the Christian faith (Creed). Jesus Christ will come again to judge the living and the dead. Christians look forward with hope to the resurrection of the dead and the life in the world to come. We shall realise in this script that salvation, eternal life, resurrection and judgment are a realized or present reality. The reason why this study has been undertaken is to look at the presentation of eschatology as present and future, in John and Paul letters.

by Elizabeth Leung.
Thesis (M.Phil.)--Chinese University of Hong Kong, 1998.
Includes bibliographical references (leaves 84-86).
Abstract also in Chinese.
Acknowledgments --- p.iii
Abbreviations --- p.iv
Abstract --- p.v
Chapter
Chapter I. --- Introduction --- p.1
Chapter A. --- A Brief Survey of Method of Matthean Studies --- p.1
Chapter 1. --- Before the 1980s: Redaction Criticism --- p.1
Chapter 2. --- An Example of Transition --- p.4
Chapter 3. --- Narrative Criticism --- p.5
Chapter B. --- Method of Study --- p.13
Chapter C. --- Thesis --- p.14
Chapter II. --- The Eschatological Theme of Persecution --- p.16
Chapter A. --- Persecutors & Persecution --- p.16
Chapter 1. --- "Identity of Persecutions, Traitors and Haters (24:9-10 cf. 10:17-18, 21-22)" --- p.16
Chapter 2. --- Severity of Persecution (24:9 cf. 5:11) --- p.19
Chapter B. --- Communal Disharmony --- p.22
Chapter 1. --- The Lack of Reconciliation (24:10 cf. 5:21-26) --- p.23
Chapter 2. --- "The Lack of Non-Retaliation (24:10 cf. 5:38-42, 43-48)" --- p.26
Chapter 3. --- "The Lack of Forgiveness and Non-Judgment (24:10 cf. 6:14-15, 7:1-5)" --- p.28
Chapter C. --- False Prophets & Lawlessness --- p.30
Chapter 1. --- "False Prophets (24:11, 24 cf. 7:15-20)" --- p.31
Chapter 2. --- Lawlessness (24:12 cf. 7:21-23) --- p.34
Chapter D. --- Perseverance & Purpose --- p.38
Chapter 1. --- The Way of Persevering (24:13 cf. 7:24-27) --- p.38
Chapter 2. --- The Circumstances of Persevering (24:13 cf. 10:22) --- p.41
Chapter 3. --- The Purpose of Persevering (24:14 cf. 10:5-6) --- p.42
Chapter E. --- Concluding Remarks --- p.46
Chapter III. --- The Eschatological Theme of Separation --- p.48
Chapter A. --- "The Time of Separation (24:3 cf. 13:24-30，36-43, 47-49)" --- p.49
Chapter 1. --- "The Destruction of the Temple and ""These Things""" --- p.50
Chapter 2. --- The Sign of the Parousia and the End of Age --- p.53
Chapter B. --- "The Reason for Separation (24:40-41; 25:1-13,31-46 cf. 13:24-30,36-43,47-49)" --- p.56
Chapter 1. --- The Ones Being Separated in the Parables Speech --- p.56
Chapter 2. --- The Reasons of Separation in the Eschatological Speech --- p.61
Chapter C. --- Separation & the Responsibility of Authority (24:45-51; 25:14-30 cf. 18:1-35) --- p.65
Chapter 1. --- The Leadership Authority to Love --- p.66
Chapter 2. --- The Leadership Authority to Discipline --- p.70
Chapter 3. --- Use and Misuse of Authority --- p.73
Chapter D. --- Concluding Remarks --- p.78
Chapter IV. --- Conclusion --- p.80
Bibliography --- p.84

Part of the biblical theology of Satan and the demonic realm includes a depiction of cosmic conflict, wherein earthly events and conflicts are portrayed as a reflection of heavenly ones, and vice versa. While this portrayal has been explored from various angles, it has not been applied to an examination of the letter of 1 Peter. This dissertation argues that the depiction of cosmic conflict does inform Peter’s paraenesis and depiction of suffering to a significant degree, in that Peter pictures the current persecution of the readers as a necessary and inevitable part of the cosmic struggle against Satan and the demonic realm.

The motif of hastening the Lord's coming: 2 Peter 3:1-13 and its alleged parallels and background is a study of an aspect of 2 Peter's message and the problems related to that aspect. The study consists of seven chapters. Chapter one is an orientative survey of 2 Peter research defining and describing the nature and scope of the problems which are investigated in later chapters, as well as indicating the importance of the study and its general outline. In chapter two, broad hermeneutical issues which influence the investigation in chapters three, four, five and six are highlighted. Chapter three investigates the use and meanings of a1fe 6 6 <.t> derivatives in the New Testament and finds out that apart from 2 Peter, those concerned are generally not explicitly used in association with Christ's Parousia. In chapter four, relevant sections of 2 Peter are exegeted to determine this motifs role and meaning within the message of 2 Peter. Chapter four's investigation finds out that this salient motif in 2 Peter emphasises the Christian community's role of being God's important partner in the achievement of the eschatological promises associated with Christ's Parousia. Chapter five then studies alleged parallels of this motif in the New Testament outside of 2 Peter and finds out that the ideas, which 2 Peter expressed through this motif are echoed within most of the passages. In chapter six the religious background of 2 Peter is investigated and it is discovered that ideas expressed through this motif in 2 Peter appear to be generally in discontinuity with those contained in the investigated backgrounds. The final chapter highlights the contemporary relevance of the study with reference to (i) New Testament study in general, (ii) 2 Peter research in particular; and (iii) the calling and responsibilities of the church in the context of today's problems.
Biblical and Ancient Studies
D. Th. (New Testament)

Text in Afrikaans
In hierdie studie is as doelwit gestel 'n nuwe benadering tot die verklaring van die boek Openbaring. Die rede hiervoor is dat sommige verklaringsmetodes nie by 'n duidelike formulering van die boodskap van Openbaring uitkorn nie. Sommige rnetodes is kunsrnatig, terwyl ander weer so ingewikkeld is dat dit die boek onverstaanbaar maak. In die werkshipotese van die studie word die hermeneutiese presupposisie gestel dat die boek self riglyne oor sy verklaring gee, veral in sy eerste hoofstuk. Die tema en die strekking van die boodskap wys uit hoe die boek verklaar rnoet word. Die heerskappy van God is die hoofmotif van Openbaring en die vertrekpunt van die uitleg daarvan. Dit word ontplooi deur Christus wat op aarde heers. Prinsipieel gesien beteken sy heerskappy dat Hy besig is om te kom as verlosser van sy uitverkorenes en as regter wat sy vyande oordeel en straf. Sy koms is nie slegs eindgebeure nie, maar dis nou reeds aan die gang (so is die hoofmotif dan ook 'n eskatalogiese motif) en sal die vooruitbepaalde voleinding dan gebeur soos God dit wil. Dit maak dat die boek nie as 'n suiwer apokalips geklassifiseer mag word nie, maar wel 'n egte profesie, hoewel met apokaliptiese trekke. Wanneer die struktuur van die boek wetenskaplik ondersoek word, word gevind dat hierdie wyse van verklaring as geldige een ondersteun word deur die struktuur. Eers word byvoorbeeld die nabyheid van Christus geleer, dan sy heerskappy oor die geskiedenis en die voleinding daarvan en hoe dit die kerk en die wereld raak. Die volgende aspek wat in die studie ondersoek is, is die begrip "heerskappy van God". Nadat die sisternaties-teologiese forrnulering van die begrip vasgestel is, word gekyk na wat Openbaring daaroor te se het. Ten slotte word 'n paar hoofstukke uit die boek Openbaring ondersoek om vas te stel of dit die aannames en persepsies oor die motif ondersteun. Aangesien die betrokke hoofstukke berekende capita selecta is wat 'n goeie oorsig bied oor wat in hoofsaak in Openharing gelees word, is dit belangrik om te let op hoe die inhoud van die boek telkens die hoofmotif van God se heerskappy uitspel en beklemtoon. In die laaste hoofstuk van hierdie studie word die boodskap van die boek Openbaring uiteengesit. Met die proklamering van die heerskappy van God wat deur Christus op aarde uitgevoer word, is die boodskap van die boek duidelik en verstaanbaar met die troos: God regeer en Christus beheer alles op die aarde tot aan die einde, daarom hoef die kerk nie te vrees nie, maar kan voortgaan om te groei en te lewe tot die eer van God die almagtige.
The objective of this study was to establish a new approach to the interpretation of the book of Revelation. This was undertaken because some of the methods used to interpret the book, did not succeed in delivering an acceptable or even a comprehensible message. Some methods are superficial, while others are so complicated that the book becomes more of a mystery. As a working hypothesis for this study the hermeneutical presupposition is posed that John's Revelation has its own guidelines as to its interpretation, as it is given primarily in its first chapter. The theme and message of the book clearly shows the way to its interpretation. The supremacy of God and his power as the Almighty proclaims his rule over this world and this forms the basis for the message to his people. Christ is given the authority as king of this world and He maintains the governing of this world till the end. This means that He as ruler over this world reveals his coming as happening in the salvation of his chosen people and in the judging and punishing of his enemies. His coming is already underway and now is the eschatological time in progress. He is already the Redeemer of his people and the judge of his enemies. But this motif is further developed in the fact that the end will come according to the will of God. In the light of this prophetic revelations the book is not a pure apocalypse in the apocalyptic tradition, but it is genuine prophecy although there are apocalyptic terms and trends used in the book. When the structure of the book is analysed, it is found that this method of interpretation is really plausible. The first overall message being the assurance of the presence of Christ in his church under all circumstances and his controlling of the history and bringing this world to its end according to God's will, thus revealing the effect this has on the church and the world at large, all this is sustained by the structure of the book. Another aspect researched in this study is the meaning of the term "the supremacy of God". First a survey of the systematic theological formulation of this concept is done and then a systematic summary of this concept in the book of Revelation is made. A selection of a number of chapters from the book of Revelation is studied with the purpose of showing how this motif is proved by the contents of the book. These capita selecta are specially selected for this purpose, but they do give an overall view of the book's message. The last chapter of this study formulates the message of the book of Revelation. With the proclamation of the supremacy of God as illustrated by the reign of Christ as Lord of this world, this paranesis is given to his people clear and simple: God is the Almighty and through Christ He has everything under his control, therefore the church must never fear but can continue serving Him and growing to his glory as his kingdom.
Biblical and Ancient Studies
Th. D. (Nuwe Testament)

Text in German
This dissertation is a contribution in the field of Homiletics, a sub-discipline in the area of Practical Theology. It also touches the subjects of Counseling, Cy-bernetics and Religious Pedagogy. Furthermore, it also is concerned with the other theological disciplines: Theology of the OT and NT, Missiology and Sys-tematic Theology. This work also refers intra-disciplinarily to findings in Ethol-ogy, Management Theory, Neurobiology, Neuropsychotherapy and Socio-logy. The basic thesis is, "The goal of the biblical message is the mission oriented church to the glory of God, to the salvation and well-being of man." This will be demonstrated from the Holy Scriptures and made applicable to preaching and to church growth and development. The observation of the church's message results in a new thesis: "The aban-donment of the soteriological message of the church is the main reason for the dwindling of her spiritual power and therewith also of her eschatological and po-litical significance." The abandonment of the mission goes back to a christo-logical crisis. This is grounded on the preaching of less than Biblical messages with negative consequences for the church and for the people whose need for the Gospel remains unfulfilled. It will be shown that in the OT and NT various missions of the Trinity are ob-servable which are to be understood soteriologically, with the exception of the Creation. The Bible is the written expression of these missions that are evidenced within it. The distinct dynamic of the mission of Jesus is based on His obedience, His struggle against the powers of evil and the dedication of His life for the Salva-tion of the world. The ministry that preaches reconciliation (2 Cor. 5:18) represents the one who reconciled the world to Himself. The dynamic of His mission corresponds to the dynamic role of the ministry of preaching. It is incumbent on the ministry to evangelize and equip the church members for their service in the congregation. The purpose of equipping the church and calling together is to practice missions. The implementation of missions will bring about a basic positive change in the attitude of the church and her pastoral activities. Because of this, we see that our usual understanding of the sermon is based on the ecclesiological misunder-standing to adress the sermon to individuals (the listener) instead to a faithful body of Christ. The church must be obedient in a new way regard to the question of mission. This is a question of life or death. The message that is preached by the church will lead it either to destruction or to the goal-centered, missions-oriented interaction of her charisms - to the glory of God and the salvation of humankind. Deutsche Zusammenfassung Diese Arbeit liefert einen Beitrag zur Homiletik, einer Teildisziplin der Praktischen Theologie. Dabei berührt sie weitere ihrer Fachrichtungen wie Seelsorge, Kybernetik, Religionspädagogik. Zudem greift sie auf andere theologische Disziplinen zurück: Theologie des AT und NT, Missiologie, Systematische Theologie. Ebenso bezieht sich die Arbeit intradisziplinär auf Ergebnisse der Ethologie, Managementtheorie, Neurobiologie, Neuropsychotherapie, Soziologie. Die Grundthese lautet: ,,Das Ziel biblischer Verkündigung ist die sendungs-orientierte Gemeinde - Gott zum Lob, dem Menschen zur ewigen Rettung und zeitlichem Wohl." Das wird aus der Schrift nachgewiesen und für die Verkündigung und Gemeindeentwicklung fruchtbar gemacht. Aus Wahrnehmungen des hiesigen Predigtgeschehen ergibt sich eine Erkenntnis: ,,Die Preisgabe ihrer soteriologisch zu verstehenden Sendung ist die Hauptursache dafür, dass die spirituelle Kraft der Kirche schwindet und damit ihre eschatologische und politische Bedeutung." Die Preisgabe der Sendung geht auf eine Krise des Christusglaubens der Gemeinde zurück. Diese hat ihre Ursache in der an sie ergehenden Predigt mit schlimmen Folgen für die Gemeinde und die Menschen, denen sie das Evangelium schuldig bleibt. Es wird gezeigt, dass im AT und NT verschiedene Sendungen des Dreieinigen bezeugt sind, die sich, abgesehen von der Schöpfung, soteriologisch verstehen. Die Bibel ist der schriftliche Niederschlag, der in ihr bezeugten Sendungen. Die besondere Dynamik der Sendung Jesu ergibt sich aus seinem Gehorsam, seinem Kampf gegen die Mächte, seiner Lebenshingabe zum Heil der Welt. Der Dienst, der Versöhnung predigt (2. Kor 5,18), repräsentiert den, der die Welt mit sich versöhnte. Der Dynamik seiner Sendung entspricht das dynamische Predigtamt. Ihm obliegt die Zurüstung und Sammlung der Gemeinde mit dem Ziel ihrer Sendung. Die ,,Sammlung zur Sendung" führt zu grundlegenden, positiven Veränderungen der Gemeinden und ihrer pfarramtlichen Praxis. Es zeigt sich, dass unsere gewöhnliche Predigtauffassung auf einem ekklesiologischen Missverständnis beruht: Statt verbindliche, zielgerichtete Sendungsrede zu sein, ist Predigt individualisierende ,,Seelenbedienung". Adressat ist der einzelne Hörer, nicht die sendungsorientierte Gemeinde als Leib Christi. - Die Kirche steht im Blick auf ihre Sendung vor der Frage des Gehorsams als einer Frage von Leben oder Tod. Ihre Predigt führt die Gemeinden entweder ins Verderben oder zum sendungsorientierten Zusammenspiel ihrer Charismen und Dienste - zur Ehre Gottes und der Rettung und dem Wohl der Menschen.
Practical Theology
D.Th.

Afrikaans: Die doel van hierdie studie is om deur die gebruikmaking van die insigte van Q¬navorsing die tradisioneel aanvaarde uitgangspunt dat Jesus se etiese uitsprake in terme van 'n apokalipties-eskatologiese raamwerk verstaan moet word, te bevraagteken en daarteenoor te stel dat ons eerder 'n eties-eskatologiese vertrekpunt behoort te veronderstel. Die studie bespreek eerstens die standpunte van etici wat by Jesus 'n apokalipties-eskatologiese perspektief identifiseer en sy etiese uitsprake in terme van so 'n perspektief verstaan. In die navorsing word die temas wat verband hou met tempel, Seun van die Mens, Johannes die Doper en Koninkryk van God (aspekte wat sentraal in die prediking van Jesus staan) gebruik om die standpunte van hierdie tradisionele etici te beskryf en te verduidelik. Die standpunte van Nuwe-Testamentici wat meen dat Jesus se etiek geen eskatologiese konnotasies het nie, word in hoofstuk 3 bespreek. Dieselfde temas wat hierbo gemeld is, word gebruik om die standpunte van die nie¬eskatologiese denkers te verwoord. Hoofstuk 4 fokus op die Spreuke-Evangelie Q. Die ondersoek in hierdie verband bou voort op die navorsing van J S Kloppenborg oor die stratifikasie van Jesus¬tradisies in Q. Die studie toon dat daar in die eerste laag van Q (die stratum die naaste aan die historiese Jesus), nie apokaliptiese trekke aanwesig is nie. Hierdie bevinding bevestig die grond vir die twyfel rakende die tradisionele etici se oortuiging dat 'n apokaliptiese eskatologie die perspektief vorm van waaruit Jesus sy etiese onderwysings uitgespreek het . Vervolgens word 'n alternatiewe perspektief in die plek van die apokalipties¬eskatologiese voorgestel. Jesus se verwysing na die "Koninkryk van God" word verstaan as verwysende na 'n alternatiewe lewenstyl in die teenswoordige lewe van Jesus se volgelinge. In hoofstuk 6 word geargumenteer dat daar wel by Jesus van 'n eskatologie sprake is, maar dan gedefinieer as 'n etiese eskatologie. Die inhoud van so 'n etiese perspektief word verduidelik met behulp van die resultate van die navorsing van J S Kloppenborg, J D Crossan en R A Horsley. In hoofstuk 7 word twee gedeeltes, te wete Q 13:18-19 ) die gelykenis van die mosterdsaad) en Q 17:18-20, 31-35 (die metaforiese uitspraak oor die kinders op die markplein an aanleiding van ‘n navraag deur Johanes die Doper), eksegeties bespreek. Die doel van hierdie bespreking is om aan te toon hoe hierdie uitsprake van Jesus vanuit ‘n eties-eskatologiese perspektief gelees kan word en hoe so ‘n interpretasie verskil van ‘n etiek wat Jesus se uitsprake in terme van ‘n apokalipties-eskatologiese raamwerk verstaan. In die laaste hoofstuk word die insigte van hierdie studie eietyds toegepas deur Jesus se etiek te beskryf as ‘n subversiewe wysheid wat heelwat hedendaagse kerklike konvensies en gebruike krities bevraagteken. English: Drawing on the insights of Q research, the purpose of this study is to question the traditionally accepted position that Jesus' ethical sayings are to be understand in terms of an apocalyptic framework. It is argued that an ethical-eschatological point of departure is rather to be discerned in Jesus' teachings. The study first sketches the positions of those ethicists whose readings discern in Jesus' teachings an apocalyptic-eschatological point of departure and who understand his ethical sayings in terms of the latter. The themes temple, Son of Man, John the Baptist and Kingdom of God (aspects central to the preaching of Jesus) are used to spell out the positions of these traditional ethicists. Then, in chapter 3, the study outlines positions - opposed to the above¬mentioned ones - of New Testament scholars who view Jesus' sayings as not being eschatological at all. The study, again, makes use of the themes mentioned above in order to spell out the positions of non-eschatological thinkers. In chapter 4, which deals with the Sayings Gospel 0, J S Kloppenborg's research on the stratification of the Jesus tradition in 0 is considered. The findings indicate that no apocalyptic traits are apparent in the first layer of 0, the layer closest to the historical Jesus. The research shows that these findings form the basis for doubting the traditional ethicists' position that Jesus' ethics is apocalyptically-eschatologically grounded. An altemative perspective in place of the apocalyptical-eschatological one is suggested. Jesus' reference to the Kingdom of God is understood as referring to an altemative lifestyle in the here and now of the life of Jesus' followers. In chapter 6, it is argued that there may indeed be an eschatological perspective in Jesus' teachings, but that this would be an ethical-eschatological perspective. What this might entail is articulated with reference to the insights of J S Kloppenborg, J D Crossan and R A Horsley. In chapter 7, the study concludes with an exegetical discussion of two passages from 0, viz. 0 13:18-19 (the parable of the mustard seed) and 0 7:18-20,31-35 (the metaphorical discourse about the children on the market square, ensuing from an enquiry by John the Baptist) in order to indicate how these sayings of Jesus may be read ethically-eschatologically. In the last chapter the insights derived from this study are applied to the present-day situation of the church by describing Jesus' ethics as subversive wisdom which challenges many conventional practices.
Thesis (DD (New Testament Studies))--University of Pretoria, 2006.
New Testament Studies
unrestricted

Text in German, summaries in English and German
Die vorliegende Arbeit untersucht, wie die paulinische Ethik von der Eschatologie bestimmtwird. Ausgehend von einer Untersuchung der hellenistisch-römischen Jenseitserwartung und ihren (möglichen) ethischen Implikationen werden der 1. Thessalonicherbrief, der1. Korintherbrief und der Römerbrief hinsichtlichdesVerhältnisses von Ethik und Eschatologie analysiert. Durch Bestimmung und Zuordnung eschatologischer Einzelmotive zu ethischen Weisungen wird die These erhoben, dass eschatologische Motive primär der Begründung exklusivethischer Mahnungen dienen, wenngleich sie auch bei inklusiv-ethischen Themen zum Einsatz kommen.Zugleich zeichnet sich ab, dass das (von Paulus charakterisierte)ethisch-moralische Versagen und die Hoffnungslosigkeit der Heiden sowie die Hoffnung und der ethische Anspruch an Christen in Korrelation zueinander stehen.
This thesis examines how Paul’s ethical teaching is determined by his eschatology. Based on a survey of Hellenistic-Roman expectations regarding the hereafter and their potential ethical implications, this study examines 1 Thessalonians, 1 Corinthians and Romans in order to understand the relation between ethics and eschatology. By identifying and matching individual eschatological motifs with ethical directives the thesis proposed that eschatological motifs are primarily utilized as the foundation for exclusive ethical exhortations, although they also appear in the context of inclusive ethical issues. At the same time, it becomes clear that the moral-ethical depravity and hopelessness of the Gentiles (as they are characterised by Paul) as well as hope and the ethical demands on Christians on stand in correlation with each other
New Testament
D. Th. (New Testament)

This thesis is designed to outline the systematic-theological and theological-historical basis for the Eschatological Gospel of Both Comings of Jesus Christ (Yeshua Ha Mashiach). This cohesively combines Jesus‘ First Coming (for redemption, reconciliation and restoration) with His Second Coming (for the Rapture/Resurrection of the Church/Body of Christ and judgment at the Day of the Lord/Yahweh) into the complete salvation of the Church. The historical writings of the Patristic, Ante- and Post-Nicene Fathers are examined to ensure the continuity of this Eschatological Gospel message being communicated through their writings to the Early Church. The remainder of Church history is examined to ensure the Eschatological Gospel continued to be communicated by the Church as a part of the Great Commission in Matthew 28:18-20. Then, in keeping with the eschatological prophetic intent of the Parable of the Wheat and Tares (Weeds) in Matthew 13:24-30, 36-43, of both the kingdom of God and the kingdom of Satan coexisting and growing until ―the end of the age,‖ the antithesis of the Eschatological Gospel is examined—Satan‘s plan of lies, deception and heresy throughout history, culminating with the explosion of activity since 1948. This satanic plan is described as being not only insidiously deceptive by recruiting converts to the kingdom of darkness in rebellion and opposition to the kingdom of God, but also as preparing the way for the End-time/Last Days‘ ten-nation confederacy to be led by the antichrist. Biblical chronology is used to trace the history of both the kingdom of God and the kingdom of darkness to the present day. Finally, the ―Signs of the Times‖ in modern history are examined, thereby showing the need for the Eschatological Gospel to be taught in the twenty-first century, especially as the day of the Lord Jesus Christ‘s Parousia rapidly approaches.
Systematic Theology and Theological Ethics
D.Th. (Systematic Theology)

This dissertation argues for the hope that is found in G. C. Berkouwer’s doctrines of providence and bodily resurrection in relation to the terrorist attack on September 11, 2001, and the rising pervasiveness of the doctrine of hyperpreterism among American Reformed circles. In Part I of the dissertation, Berkouwer’s doctrine of providence is explained and then evaluated and applied. By way of explanation and exposition, Berkouwer’s knowledge of providence is examined, along with his theology of providence in sustenance and government, in relation to miracles, and the dilemma of the existence of God and evil. Following that is an evaluation and application of the doctrine to the 9/11 terrorist attack on America. In Part II, a theological/doctrinal study is undertaken concerning the doctrine of resurrection. Hyper-preterism is examined, along with its leading proponents, and placed into interaction with Berkouwer’s views of the doctrine of the physical resurrection of the body at the eschaton.
Theology
M.Th. (Philosophy & Systematic Theology)

The thesis explores the subject of purgatory and its relative value for modern people. It summarises: 1. The manner in which biblical texts used to underpin the doctrine; 2. The history of the doctrine within the Roman Catholic Church and the reaction to it during the Reformation and beyond; and 3. Contemporary formulations of purgatory and purgatory-like ideas. The thesis argues, from several perspectives, that a modern formulation of the doctrine is: 1. Reasonable; 2. Biblically consistent; 3. Meets the criteria of an established Tradition at practice within the Church; and 4. Is capable of assisting people in understanding and appreciating the existential questions of death and the after life. The thesis is approached from the angle of a Legal Counsel presenting an argument for acceptance of the thesis.
SYS THEOLOGY & THEOL ETHICS
MTH (SYSTEMATIC THEOLOGY)

Text in German, English and German summaries
Die Masterthesis zeigt auf, wie das Reich-Gottes-Verständnis die Theologie und die missionarische Praxis im hallischen Pietismus bei August Hermann Francke beeinflusst hat. Mittels einer Literaturarbeit wird in missionstheologischer Perspektive das hallische Gottesreich-Verständnis erforscht sowie aus missionsgeschichtlicher Sicht die Praxis der hallischen Pietisten dargestellt. Beide Blickwinkel werden miteinander in Verbindung gesetzt, so dass die Zusammenhänge zwischen Reich Gottes und Gemeindepraxis herausgearbeitet werden. Es zeigt sich, dass die Reich-Gottes-Rede die Rahmenbedingungen, den Bezugspunkt, die menschliche Partizipation, die Ganzheitlichkeit sowie die Reichweite des missionarischen Handelns in Halle maßgeblich beeinflusst hat. Auf Basis der Forschungsergebnisse werden Schlüsse und Praxisimplikationen für die heutige Diskussion um den Reich Gottes Begriff und die missionarische Praxis gegeben.
This study shows how the concept of the Kingdom of God has influenced the theology and missionary church practice of August Hermann Francke. By means of a literature study, the concept of the Kingdom of God in Halle Pietism is researched from a perspective of mission theology. In addition to that the church practice of Francke will be presented from a perspective of mission history. Both points of view are linked to each other so that the relations between the Kingdom of God and church practice are worked out. It is obvious that the view of the Kingdom of God has decisively influenced the framework, the point of reference, human participation, the holistic approach, as well as the range of missionary activity in Halle. On the basis of the research results, conclusions and practical implications for today’s discussion about the concept of the Kingdom of God and missionary practice are given.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)

The study commenced by identifying a theological problem relating to the lack of understanding regarding grass-roots African Pentecostal healing praxis. The empirical-theological approach of Van der Ven was utilised, therefore, to study the healing praxis of an African Pentecostal body, called: The Group‘ Assemblies of God, in KwaZulu-Natal, South Africa. Van der Ven‘s original framework was developed by drawing on the hermeneutic and methodological work of Cartledge. A case study was undertaken on a Group‘ Assembly in rural KwaZulu-Natal. The use of social scientific techniques produced a wide range of results that point to the church‘s ministry of healing as a process, rooted in the Trinity, that can occur through varied channels. These pathways ended in a broad understanding of healing. A dialogue between the qualitative results and the healing literature was used to develop a more precise theological question. Case study categories were conceptualised and then operationalised as a questionnaire. A survey was performed on all Assemblies affiliated to The Group‘ Assemblies of God in KwaZulu-Natal. A significant number of people participated in the survey which produced a wide range of data. It is found that worldview and charismatic experience form an important hermeneutic axis that influences attitudes towards the healing ministry. Conservative biblical belief, ethnicity, education and gender influence attitudes towards healing. A distinct divide exists between positive attitudes towards physical, spiritual, inner healing and deliverance and more negative attitudes towards social and environmental healing. The reflection on these results focuses on the perceived influence of American dispensational fundamentalism. The eschatology formed from these beliefs has a narrowing effect on holistic healing ministry. Moltmann‘s transformational eschatology is suggested, therefore, as a suitable alternative. The methodological evaluation finds that several problems exist with regard to research in a rural African location. The cycle concludes by offering a range of suggestions for further study.
Practical Theology
D. Th. (Practical Theology)

Through a critical-functional, rather than literal, reading of the text of Revelation, this dissertation hypothesises a move beyond the paralysing constant reduction of hermeneutic meaning to two conventional poles when discussing hope – the early Christian movement’s hope through reversal, and contemporary nihilism. In order to do so in a responsible manner, it is necessary to study other research done on the topics of eschatology and hope – especially as seen in the book of Revelation. For this reason, the most popular and representative scholars of the Book of Revelation are studied. This overall look at current scholarships' views regarding the Apocalypse will help detect any possible missing elements in our approach to Revelation. But no study of this topic can be considered near complete if other disciplines are not involved; in this case especially when moving on to a critical-functional reading of Revelation. This thesis thus features an exploratory study of the functioning of ritual and hope within the human psyche; from archaeological to psychological perspectives. This emphasises the importance of, and leads into, the possibilities of a functional reading of the Book of Revelation. All of the above work leads to a re-evaluation of the success of hope as metanarrative for today. The suggestion is that Christian hope is not imaginary, but is irreducibly imaginative. For “reality is never just the world as it exists; it is the world as it is experienced through the lenses of social perception” (Barr 2010:636).
New Testament
D. Th. (New Testament and Early Christian Studies)