If Jesus's resurrection did not happen, the Christian faith is falsified. The question is therefore raised as to whether it is possible to prove the historicity of the resurrection, and thus verify the Christian faith. The problem is first historical (what is the nature of the evidence for the resurrection?) and secondly apologetic (how does the resurrection help in communicating the Christian faith?); this thesis aims to address the historical question, and introduce apologetics as a future concern. The work is set in context by a survey of approaches to the historical Jesus through the centuries, culminating in the "Third Quest for the Historical Jesus." The origins of the idea of resurrection are sought in an examination of ancient Hebrew ideas about death, exploring the development of hope from the survival of the community rather than the individual, through the awareness of the need for justice and the continuing relationship with God, through a range of metaphors to the first explicit hope of resurrection from the dead. The influence of Hellenism and ideas of immortality in the intertestamental period are noted, but these ideas were not adequate to explain the experience of Jesus's disciples. The New Testament is then surveyed to identify all resurrection traditions. Some traditions are theological and metaphorical, but some are narrative or apparently derived from a historical event. It is noted that some canonical books make relatively little of the resurrection, and that extracanonical books such as the Gospel of Thomas ignore it completely. A study of the extracanonical texts suggests that omission of resurrection tradition is due to later theological preference, rather than indicating early tradition implying that passion-resurrection tradition was a later innovation. Where there is extracanonical resurrection tradition, it is dependent upon canonical tradition. There follows a discussion of the various criteria which have been used to examine New Testament tradition for historicity, examining the strengths and weaknesses of each. It is concluded that no single criterion is adequate, but that it is possible to achieve a satisfactory degree of historical plausibility. The discussion returns to the New Testament traditions to identify where they purport to be historical, and then explored in the light of the historical criteria for plausibility. While there is clear theological development and interpretation, there is a persistent core tradition deriving from an original event. Alternative explanations, that the disciples invented resurrection to explain other experiences, are dismissed as resurrection is the least likely explanation for them to offer. The historical event itself is irrecoverable, but may be discerned by its effects. The most plausible explanation for the testimony underlying New Testament tradition, celebration on the first day of the week, and the explosive growth of the Jesus movement, is that the resurrection actually happened. Brief consideration is given to the implications of the resurrection for theology, eschatology, apologetics and engagement with postmodernism. / Thesis (M.A. (New Testament)--North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, U.K., 2009.

In this study three apologetic methodologies (evidentialism, Reformed epistemology, and presuppositionalism) are analyzed to determine which method is most coherently related to Reformed theology. It is argued that comparing how each methodology relates the doctrine of Scripture with the doctrine of the resurrection can demonstrate which method is best suited to defending Christianity in its Reformed interpretation. The doctrine of Scripture is taken to be that of full plenary inspiration and inerrancy, and the question is which apologetic method can be successful in defending that position. After contemporary arguments for the historicity of the resurrection of Jesus Christ are surveyed, each of the three respective apologetic methodologies is subjected to an examination and critique. Each method is intra–systematically evaluated to determine whether it suffers from internal contradictions or incoherencies. Each method is further tested to determine whether, on its own internal principles, it is capable of a logical defense of a high doctrinal view of Scripture. The respective methods are also compared and contrasted with each other. A prominent issue is the direction of the methodology, i.e., its sequence. Some strands of evidentialism attempt to move from the historical fact of the resurrection to their doctrine of Scripture; Reformed epistemologists do not necessarily require any historical argumentation at all; presuppositionalists take their doctrine of Scripture and the resurrection as both necessary and mutually reinforcing points in their worldview. In the final analysis, it is the presuppositional methodology which emerges as that which is most capable of coherently defending a doctrine of Scripture that includes full inspiration and inerrancy. This is due to the transcendental nature of the argument that it presents. It is urged in this study, however, that evidences, historical details, and logical analysis are all critically important for a fully–orbed apologetic system. Presuppositionalism needs to be ramified with evidential arguments, even if they are transposed into a transcendental key, as supporting details in a transcendental framework. / Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2011.

If Jesus's resurrection did not happen, the Christian faith is falsified. The question is therefore raised as to whether it is possible to prove the historicity of the resurrection, and thus verify the Christian faith. The problem is first historical (what is the nature of the evidence for the resurrection?) and secondly apologetic (how does the resurrection help in communicating the Christian faith?); this thesis aims to address the historical question, and introduce apologetics as a future concern. The work is set in context by a survey of approaches to the historical Jesus through the centuries, culminating in the "Third Quest for the Historical Jesus." The origins of the idea of resurrection are sought in an examination of ancient Hebrew ideas about death, exploring the development of hope from the survival of the community rather than the individual, through the awareness of the need for justice and the continuing relationship with God, through a range of metaphors to the first explicit hope of resurrection from the dead. The influence of Hellenism and ideas of immortality in the intertestamental period are noted, but these ideas were not adequate to explain the experience of Jesus's disciples. The New Testament is then surveyed to identify all resurrection traditions. Some traditions are theological and metaphorical, but some are narrative or apparently derived from a historical event. It is noted that some canonical books make relatively little of the resurrection, and that extracanonical books such as the Gospel of Thomas ignore it completely. A study of the extracanonical texts suggests that omission of resurrection tradition is due to later theological preference, rather than indicating early tradition implying that passion-resurrection tradition was a later innovation. Where there is extracanonical resurrection tradition, it is dependent upon canonical tradition. There follows a discussion of the various criteria which have been used to examine New Testament tradition for historicity, examining the strengths and weaknesses of each. It is concluded that no single criterion is adequate, but that it is possible to achieve a satisfactory degree of historical plausibility. The discussion returns to the New Testament traditions to identify where they purport to be historical, and then explored in the light of the historical criteria for plausibility. While there is clear theological development and interpretation, there is a persistent core tradition deriving from an original event. Alternative explanations, that the disciples invented resurrection to explain other experiences, are dismissed as resurrection is the least likely explanation for them to offer. The historical event itself is irrecoverable, but may be discerned by its effects. The most plausible explanation for the testimony underlying New Testament tradition, celebration on the first day of the week, and the explosive growth of the Jesus movement, is that the resurrection actually happened. Brief consideration is given to the implications of the resurrection for theology, eschatology, apologetics and engagement with postmodernism. / Thesis (M.A. (New Testament)--North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, U.K., 2009.

In this study three apologetic methodologies (evidentialism, Reformed epistemology, and presuppositionalism) are analyzed to determine which method is most coherently related to Reformed theology. It is argued that comparing how each methodology relates the doctrine of Scripture with the doctrine of the resurrection can demonstrate which method is best suited to defending Christianity in its Reformed interpretation. The doctrine of Scripture is taken to be that of full plenary inspiration and inerrancy, and the question is which apologetic method can be successful in defending that position. After contemporary arguments for the historicity of the resurrection of Jesus Christ are surveyed, each of the three respective apologetic methodologies is subjected to an examination and critique. Each method is intra–systematically evaluated to determine whether it suffers from internal contradictions or incoherencies. Each method is further tested to determine whether, on its own internal principles, it is capable of a logical defense of a high doctrinal view of Scripture. The respective methods are also compared and contrasted with each other. A prominent issue is the direction of the methodology, i.e., its sequence. Some strands of evidentialism attempt to move from the historical fact of the resurrection to their doctrine of Scripture; Reformed epistemologists do not necessarily require any historical argumentation at all; presuppositionalists take their doctrine of Scripture and the resurrection as both necessary and mutually reinforcing points in their worldview. In the final analysis, it is the presuppositional methodology which emerges as that which is most capable of coherently defending a doctrine of Scripture that includes full inspiration and inerrancy. This is due to the transcendental nature of the argument that it presents. It is urged in this study, however, that evidences, historical details, and logical analysis are all critically important for a fully–orbed apologetic system. Presuppositionalism needs to be ramified with evidential arguments, even if they are transposed into a transcendental key, as supporting details in a transcendental framework. / Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2011.

This dissertation argues that penal substitutionary atonement is necessary for transformation of the created order. This assertion answers the charge that an atonement model that deals with forensic judgments, the moment of justification, and a focus on the individual serves as an obstacle to God's purpose of restoring even the created order itself. Chapter 1 examines the current setting of the debate, illustrating the need for this charge to be answered. This chapter also lays out the thesis as well as the methodology of the dissertation. Chapter 2 asks the question, "What is wrong with the created order?" This chapter demonstrates that the plight of creation is that it is held in bondage to a reign of death which is itself a manifestation of the legal verdict of condemnation that has come to individuals in Adam. Chapter 3 demonstrates that the reason numerous evangelicals deny penal substitution is because of a faulty understanding of the nature of God. This chapter argues that God's righteousness is broader than covenant faithfulness, that it includes an element of retribution, that it is intrinsic to God, and that God's wrath includes his personal inflicting of punishment upon the sinner. After examining God's nature, this chapter ends by noting the necessity and difficulty of removing condemnation from individuals. Chapter 4 illustrates how penal substitutionary atonement accounts for the removal of condemnation from individuals in a manner that is in accord with God's righteousness. This chapter also shows the biblical support for penal substitution through an examination of Romans 3:25-26; 8:3; 2 Corinthians 5:21; and Galatians 3:13. Chapter 5 demonstrates that far from making the resurrection of Christ unnecessary, penal substitution demands the resurrection because Christ dies as the condemned one on behalf of sinners. The reason the resurrection is necessary, then, is because it serves as and manifests Christ's justification. Furthermore, because Christ's resurrection serves as his legal justification and appointment as son as well as an eschatological demonstration of these legal realities, so believers legal verdict of justification and adoption as sons necessitates a demonstration of these realities in their resurrection, wherein they will be revealed as God's sons. At this time, the created order will be restored. Chapter 6 summarizes the argument of the first five chapters, notes an area of possibility for further study, and provides a brief note of conclusion. This chapter concludes that far from obscuring God's cosomological purposes, penal substitution is required for the redemption of the created order.

Thesis (M.T.S.)--Trinity Western Seminary, 1995. / Abstract and vita. Includes bibliographical references (leaves 123-132).

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 2002. / Includes bibliographical references (leaves 73-77).

Thesis (M.T.S.)--Trinity Western Seminary, 1995. / Abstract and vita. Includes bibliographical references (leaves 123-132).

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 2002. / Includes bibliographical references (leaves 73-77).

Inaug.-diss.--Strassburg. / Lebenslauf. "Bruchstück einer grosseren arbeit, die unter dem titel 'Auferstehung und himmelfahrt in der frühchristlichen kunst' in den 'Studien über christliche denkmäler' erscheinen soll." Includes bibliographical references.