D.Litt.et Phil. (Biblical Studies) / Please refer to full text to view abstract

Made available in DSpace on 2016-03-15T19:47:29Z (GMT). No. of bitstreams: 1 Leandro Antonio de Lima.pdf: 2560703 bytes, checksum: fab355d9dad62241982f2c450f18345f (MD5) Previous issue date: 2012-11-14 / The book of Revelation ascribed to the Apostle John, is the last book of the Biblical Canon, and one of the most read and researched throughout History, from both popular and academic perspectives. Its symbolisms and catastrophic descriptions greatly influenced the western world, gave name to a specific genre of ancient literature (apocalyptic literature), and were object of studies, illustrations and romance themes for almost two thousand years. In spite of the book s popularity it wasn t much examined for its literary qualities and the art of its narrative, except by some critics who were more interested in fragmenting it in disconnected sources rather than understanding the richness of its literary production. Even among the scholars who detected the complex recapitulation theory of the book, the literary analyses didn t get far, and was more focused on providing subsidies for theological systems or answers for the distresses of its interpreter s times. A thorough analysis of its literary resources, however, reveals the greatness of its style, the sense of its purposes and the unity of the book. There are rich intertextual relations with the Old Testament, especially with Genesis and Daniel, as there are common features such as repetition, numerology, and cross-references. The book of Revelation also develops a cyclic plot in which the idea of God as a cosmic sovereign who guides the world to the fulfillment of his purposes excels; as well as interpretations for the enemy, the Dragon that opposes to him, thus explaining the paradoxical reality of first century Christianity which was under persecution by the Roman Empire. By considering the art in the narrative text of Revelation not only does the book get much more extraordinary for the reader, but its theological and moral meanings become more accessible. / O livro do Apocalipse atribuído a João, o Apóstolo, o último livro do Canon Bíblico, é um dos mais lidos e pesquisados ao longo da história, tanto da perspectiva popular quanto da acadêmica. Por seus simbolismos e descrições catastróficas causou grande influência no mundo ocidental, deu nome a um gênero específico de literatura antiga (a literatura apocalíptica), e foi objeto de estudos, ilustrações e temas de romances por quase dois mil anos. Apesar de toda essa popularidade , o livro foi pouco avaliado a partir de suas qualidades literárias e da arte de sua narrativa, a não ser através de estudos críticos que estiveram mais preocupados em fragmentá-lo em fontes desconexas do que em entender a riqueza de sua confecção literária. Mesmo entre os estudiosos que detectaram a complexa estrutura recapitulativa, a análise literária não foi além, e se preocupou mais em fornecer subsídios para sistemas teológicos ou respostas para angústias dos tempos em que viveram seus intérpretes. Uma análise cuidadosa de seus recursos literários, contudo, revela a grandiosidade de seu estilo, o senso de seus propósitos e a unidade da obra. Nas ricas relações intertextuais com o Antigo Testamento, especialmente Gênesis e Daniel, usando recursos como repetição, numerologia, referências cruzadas, o Apocalipse desenvolve um enredo cíclico em que se sobressai a ideia de Deus como o Soberano cósmico que dirige o mundo para o cumprimento de seus propósitos; como também a interpretação do inimigo, o dragão que se lhe opõe, explicando assim, espiritualmente, a paradoxal realidade do Cristianismo do primeiro século, que enfrentava toda a perseguição do Império Romano. Ao se considerar a arte da narrativa do texto do Apocalipse, não só o livro fica muito mais extraordinário para o leitor, como seus significados teológicos e morais se tornam mais acessíveis.

In this dogmatic study we develop from a Reformed covenantal perspective a missiological theory which is applicable in missionary praxis. In chapter I we account for our choice of the covenant concept as the cornerstone of our theory. Added to this we explain our hermeneutical approach towards the biblical text in relationship to the context of our research with special attention to the Bible as the canonical Word of God and the own nature of theology as a science. In chapter 2 we start our theological-historical orientation in the covenant concept with an outline of our theological biography highlighting the covenant theology of the Dutch theologian K Schilder and outlining the rise and development of Orthodox-Reformed covenantal theology from the times of the Reformation. In the chapters 3 and 4 we discuss the different covenants in the Old and New Testament in their interrelationship with strong emphasis on their common structural elements, i.e. the unilateral creation, the bilateral continuation and the forensic foundation of covenant. We pay special attention to the relationship between the Old and New Testament with regard to the New Covenant. In chapter 5 we discuss the dogmatic implications of our biblical-theological research in the covenant concept with regard to the Orthodox-Reformed covenant tradition suggesting that this tradition is in need of some adaptation in order to stay in line with Scriptural teachings on covenant. We analyse the implications of interrelating covenant, creation and revelation. In this analysis we pay attention to a covenantal approach towards creation and revelation. This interrelationship is considered structurally from the three basic elements of covenant as well as spiritually from the functions of the cult, the law and baptism in covenant. In chapter 6 we draw missiological relevant conclusions from our biblico-dogmatic study discussing from a covenant perspective several themes topical for a missiological theory which has to be applied in missionary praxis. We round off our study with discussing mission and creation with emphasis on inculturation, ecology and the theology of religions. / In deze dogmatische studie ontwikkelen we vanuit een gereformeerd verbondsperspectief een missiologische theorie, die in de missionaire praxis toepasbaar is. In hoofdstuk I geven we rekenschap van de keuze voor het verbond als hoeksteen van onze theorie. We zetten in aanvulling daarop uiteen wat onze hermeneutische benadering is van de bijbelse tekst in samenhang met de context van ons onderzoek, waarbij we speciaal aandacht besteden aan de bijbel als het canonieke Woord van God en aan de eigen aard van de theologie als wetenschap. In hoofdstuk 2 beginnen we ons theologisch-historisch onderzoek naar het verbond met een schets van onze theologische biografie, waarin we de verbondstheologie van de nederlandse theoloog K Schilder accentueren en de opkomst en ontwikkeling van deze theologie in de orthodox-gereformeerde traditie sinds de Reformatie beschrijven. Wij bestuderen in de boofdstukken 3 en 4 de verschillende verbonden in het Oude en Nieuwe Testament in hun onderlinge samenhang met nadruk op hun gemeenschappelijke structuurelementen, namelijk het unilaterale ontstaan, het bilaterale voortbestaan en de forensische fundering van het verbond. We geven speciaal aandacht aan de verhouding tussen Oude en Nieuwe Testament met betrekking tot het Nieuwe Verbond. In hoofdstuk 5 bespreken wij de dogmatische consequenties van ons bijbelstbeologiscb onderzoek voor de orthodox-gereformeerde verbondstheologie en suggereren aanpassingen van deze traditie, die nodig zijn om in overeenstemming te blijven met de bijbel terzake van het verbond. Om een stevige fundering te leggen voor een verbondsmatige missiologische theorie analyseren we de implicaties van het met elkaar verbinden van verbond, schepping en openbaring. In deze analyse geven we aandacbt aan een verbondsmatige benadering van scbepping en openbaring. De onderlinge verhouding tussen beiden wordt structureel beschouwd vanuit de drie structuurelementen van het verbond en spiritueel vanuit de functies van de cultus, de wet en de doop binnen bet verbond. In hoofdstuk 6 trekken we missiologisch relevante conclusies uit ons bijbels-dogmatische onderzoek en behandelen we verschillende themata die actueel zijn voor een missiologische theorie die in de missionaire praxis toepasbaar moet zijn. We besluiten onze studie met het aan de orde stellen van bet onderwerp zending en schepping, waarbij we aandacht besteden aan de inculturatie, de ecologie en de theologie van de godsdiensten. / Philosophy, Practical & Systematic Theology / D. Th. (Systematic Theology)

In this dogmatic study we develop from a Reformed covenantal perspective a missiological theory which is applicable in missionary praxis. In chapter I we account for our choice of the covenant concept as the cornerstone of our theory. Added to this we explain our hermeneutical approach towards the biblical text in relationship to the context of our research with special attention to the Bible as the canonical Word of God and the own nature of theology as a science. In chapter 2 we start our theological-historical orientation in the covenant concept with an outline of our theological biography highlighting the covenant theology of the Dutch theologian K Schilder and outlining the rise and development of Orthodox-Reformed covenantal theology from the times of the Reformation. In the chapters 3 and 4 we discuss the different covenants in the Old and New Testament in their interrelationship with strong emphasis on their common structural elements, i.e. the unilateral creation, the bilateral continuation and the forensic foundation of covenant. We pay special attention to the relationship between the Old and New Testament with regard to the New Covenant. In chapter 5 we discuss the dogmatic implications of our biblical-theological research in the covenant concept with regard to the Orthodox-Reformed covenant tradition suggesting that this tradition is in need of some adaptation in order to stay in line with Scriptural teachings on covenant. We analyse the implications of interrelating covenant, creation and revelation. In this analysis we pay attention to a covenantal approach towards creation and revelation. This interrelationship is considered structurally from the three basic elements of covenant as well as spiritually from the functions of the cult, the law and baptism in covenant. In chapter 6 we draw missiological relevant conclusions from our biblico-dogmatic study discussing from a covenant perspective several themes topical for a missiological theory which has to be applied in missionary praxis. We round off our study with discussing mission and creation with emphasis on inculturation, ecology and the theology of religions. / In deze dogmatische studie ontwikkelen we vanuit een gereformeerd verbondsperspectief een missiologische theorie, die in de missionaire praxis toepasbaar is. In hoofdstuk I geven we rekenschap van de keuze voor het verbond als hoeksteen van onze theorie. We zetten in aanvulling daarop uiteen wat onze hermeneutische benadering is van de bijbelse tekst in samenhang met de context van ons onderzoek, waarbij we speciaal aandacht besteden aan de bijbel als het canonieke Woord van God en aan de eigen aard van de theologie als wetenschap. In hoofdstuk 2 beginnen we ons theologisch-historisch onderzoek naar het verbond met een schets van onze theologische biografie, waarin we de verbondstheologie van de nederlandse theoloog K Schilder accentueren en de opkomst en ontwikkeling van deze theologie in de orthodox-gereformeerde traditie sinds de Reformatie beschrijven. Wij bestuderen in de boofdstukken 3 en 4 de verschillende verbonden in het Oude en Nieuwe Testament in hun onderlinge samenhang met nadruk op hun gemeenschappelijke structuurelementen, namelijk het unilaterale ontstaan, het bilaterale voortbestaan en de forensische fundering van het verbond. We geven speciaal aandacht aan de verhouding tussen Oude en Nieuwe Testament met betrekking tot het Nieuwe Verbond. In hoofdstuk 5 bespreken wij de dogmatische consequenties van ons bijbelstbeologiscb onderzoek voor de orthodox-gereformeerde verbondstheologie en suggereren aanpassingen van deze traditie, die nodig zijn om in overeenstemming te blijven met de bijbel terzake van het verbond. Om een stevige fundering te leggen voor een verbondsmatige missiologische theorie analyseren we de implicaties van het met elkaar verbinden van verbond, schepping en openbaring. In deze analyse geven we aandacbt aan een verbondsmatige benadering van scbepping en openbaring. De onderlinge verhouding tussen beiden wordt structureel beschouwd vanuit de drie structuurelementen van het verbond en spiritueel vanuit de functies van de cultus, de wet en de doop binnen bet verbond. In hoofdstuk 6 trekken we missiologisch relevante conclusies uit ons bijbels-dogmatische onderzoek en behandelen we verschillende themata die actueel zijn voor een missiologische theorie die in de missionaire praxis toepasbaar moet zijn. We besluiten onze studie met het aan de orde stellen van bet onderwerp zending en schepping, waarbij we aandacht besteden aan de inculturatie, de ecologie en de theologie van de godsdiensten. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

M.Litt. et Phil. / Die boek Openbaring word nie net deur helder en dramatiese beelde gekenmerk nie, maar ook deur die verskeidenheid name wat aan Jesus gegee word. Elke naam hou verband met een of meer eienskappe van Jesus en dui op 'n aspek van sy funksie binne God se verlossingsplan. In die simboliek van Openbaring staan die plek en rol van die Lam sentraal in die afloop van die eskatologiese gebeure. Hy wat as Leeu van Juda histories van Dawid afstam, maar as lam "geslag, (tot versoening aan God geoffer) is het die bevoegdheid ontvang om die boekrol met sewe seels in die hand van God oop te maak (hfst.5). Volgens Botha, De Villiers en Engelbrecht (1988:12) bevat Openbaring 'n potpourri van motiewe en idees wat verband hou met ander godsdienste of Bybelse tye byvoorbeeld Persiese, Babiloniese en Gnostiese motiewe. Die invloed van die ou Oosterse mitologie kan duidelik bespeur word in byvoorbeeld die Babiloniese weergawe van die stryd tussen die Skepper en 'n grout seemonster'. Ook die "hemelse tablette" wat tydens die Nuwejaarsfees 'n uiters belangrike rol gespeel het wanneer die god, Marduk, die draak, Tiamat oorwin en die tablette in sy hand geplaas word om sy mag en oorwinning aan te dui. In Openbaring het die Lam alleen die mag om die boek uit die hand van God te neem en die seals daarvan te breek. Die boekrol wat Johannes sien, bevat al die inligting van God se planne met die geskiedenis. Die feit dat die boekrol met sewe seels verseel is, is 'n aanduiding daarvan dat dit volkome geslote en ontoeganklik is. Niemand in die hemel, op die aarde of onder die aarde kon gevind word om God se plan vir die wereldgeskiedenis te laat oopvou nie. Totdat een van die ouderlinge die aandag vestig dat Jesus Christus, die Lam, waardig is om die seels te breek.

This thesis is a comparative analysis of Ibn Taymiyya of Damascus and Gregory of Rimini within their respective religious and philosophical traditions. Ibn Taymiyya and Gregory of Rimini rejected the use of Aristotelian logic in the valorization of divine revelation in Islam and Christianity respectively. The translation movements, in Baghdad and then in Toledo, ensured the transmission of Greek scientific and philosophical works to both the Islamic world during the 'Abbasid Caliphate and the Catholic Christian European milieu beginning in the eleventh century. By the fourteenth century both the Islamic and the Catholic European religious traditions had a long history of assimilating Aristotle's Organon. Ibn Taymiyya and Gregory of Rimini rejected the notion, adopted by the kalam and scholastic traditions respectively, that logical demonstration could be used to validate religious doctrine as taught in the Qur'an and the Bible. Ibn Taymiyya rejected demonstration completely but Gregory accepted its qualified use.

Thesis (M.A. (Translation Studies and Linguistics)) -- University of Limpopo, 2008 / Refer to document

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)

<p>On the most general, theological level this dissertation explores the origins, ensuing articulations, and intellectual implications of what has been characterized as a new Christian "political-historical consciousness" (politisch-historisches Bewusstsein)&mdashthat totalizing reconception of history and ecclesial identity that enabled early Christians to imagine themselves as simultaneously new to the world in terms of revelation and yet also ancient with respect to God's eternal plan. On the more specific and descriptive level, I propose that a key to mapping the early development of this new historical consciousness comes via detailed analysis of a single term introduced by the apostle Paul into the Christian theological lexicon, the noun <italic>mysterion</italic> and the particular understanding of history and revelation that is commonly coupled with it, an understanding I refer to in varying ways as the "once hidden, now revealed" mystery schema. It is, I claim, the historical arrangement of this once hidden/now revealed discourse, and thus the comprehensive division of time into adjacent eras of concealment and revelation, that provided Christians of the first two centuries with the intellectual architecture and concomitant discursive schema that formulated and then further legitimized some of the most original claims of Christian theology. Among these claims are, most notably, ecclesiological propositions regarding the status of the Gentiles among the people of God, hermeneutical propositions related to the revisionary Christian readings of Israel's scriptures, and christological propositions about the unified identity of the newly revealed Christ and the creator God of Israel. Insofar as such propositions were named as mysteries--which is to say, as realities newly revealed but eternally known by the God of Israel--and yet were argued independently of, if not in contradiction of, Torah and other authoritative Jewish writings (see chapters five), or on the basis of Jewish scriptures but without any obvious presence in their "plain sense" (see chapters six and seven), or by appeal to what had become a textual field of authoritative Christian writings (see chapter eight), some sort of new intellectual apparatus was needed to articulate these novel claims. The notion of an eternal mystery previously hidden but recently disclosed to the world, provided just such an apparatus. A detailed lexical analysis of "mystery" in Paul and other early Christian authors should thus provide a helpful constraint for analyzing these larger and less tangible subjects of early Christian thinking about divine revelation and the structure of history. </p><p> To be clear, in training my attention on the word and the "once hidden, now revealed" discourse, I am not presuming some sort of idealized concept-in-word equation (or, in this case, a discourse-in-word equation), the error of nomenclaturism as Saussure termed it. Nor am I suggesting that <italic>mysterion</italic> had any sort of fixed meaning, much less a totality of meanings to be smuggled into every occurrence. The linguistic axioms that words and things share no inviolable, one-to-one correspondence, and that sentences (or more complex syntactical strucutres), not individual lexemes, are to be regarded as the fundamental units determining meaning should by now be truisms. My focus on <italic>mysterion</italic> is simply motivated, first, by the observation that when this signifier is used by early Christian authors it most frequently refers to some theological or hermeneutical claim that was previously hidden but is now currently disclosed and thus, second, by the practicality of treating this word as a limiting heuristic for analyzing the more nebulous hidden/revealed discursive formation. This is not to confuse the word for the discourse. Rather it is to use this particular word, which so often appears to be a near technical term for the discourse, as an entry point into it.</p> / Dissertation

This thesis provides a complete, chronological view of Barth’s concept of history throughout his theological career. The purpose of undertaking this hitherto unattempted task is to demonstrate that, ever since his full engagement with dogmatics in the mid-1920s, Barth has unequivocally affirmed the reality of the history which revelation becomes and is. Though he continues to insist upon the transcendence of revelation, he does so by way of an increasingly christocentric theology, so that both divine sovereignty and human dignity are firmly upheld. This is especially evident in his later theology, with his concentration on the history of Jesus Christ on the basis of the doctrine of election. This thesis thus rejects both the charge that Barth’s theology is ahistorical or anti-historical on the one hand, and the charge that it is excessively historical on the other.