AfrikaansHoofstuk 1: Die gemeente en die opbou van die gemeenteVir die doel van hierdie studie word slegs daardie aspekte van die gemeente behandel wat vir hierdie aspek van die bestaan van die gemeente van belang is. By die behandeling van die ekklesia in die Ou Testament en in die Nuwe Testament word aangetoon dat die ekklesia in albei bedelinge die openbaring van een kontinue handeling van God is. Vir die belang van die opbou van die ekklesia word oor die plaaslike gemeente gehandel omdat die opbou alleen daar sy beslag kan kry. Omdat die gemeente die liggaam van Christus is waarin Hy woon en waardeur Hy in hierdie wêreld handel, is sowel die getuienis as die lewe van die gemeente missionaries van aard. Aangesien Christus die Hoof, dit wil sê die oorsprong en ontstaan van die ekklesia is, beteken dit dat die gemeente alleen van Hom afhanklik is vir sy groei en opbou. Die feit dat die doop beskou word as inlywingsmoment in die gemeente word die onderskeie aspekte hiervan ook behandel. Terwyl die nagmaal ook openbaring is van die vereniging van die gemeente met Christus sowel as met mekaar, word hierdie aspek ook behandel. Vervolgens word vir die doeleindes van hierdie studie die aard en karakter van die gemeente onder die volgende temas behandel: (1) Die charismatiese karakter en struktuur (2) Die diakoniese karakter en struktuur (3) Die missionêre karakter (4) Die aanbiddingskarakter (5) Die eskatologiese karakter By die opbou van die gemeente word die funderende werk van die Here God behandel, asook die interne opbou en groei, en die uitbreidende bouwerk. Vir hierdie doel skenk die Heilige Gees die charismata aan elke lid van die gemeente. Die proses van die opbou het egter ook altyd ‘n christologiese gerigtheid (Ef. 4:15-16), omdat Hy die oorsprong en ontstaan van die gemeente is. Vir hierdie opbouwerk het die Here God ook n bepaalde reëling gegee volgens Efesiers 4:1,1-12 en 1 Petrus 4:10. Hoofstuk 2: Die Gees en die gawes van die Gees Nadat die Heilige Gees as die eskatologiese gawe aangedui is, word aangetoon wat sy koms juis met die Pinksterfees beteken. Vervolgens word aangetoon dat Hy die stigter van die gemeente is en tegelyk ook die begeleier van die opbou van die gemeente op weg na die eschaton, die pleroma. Hierna word die gawes van die Heilige Gees behandel en aangetoon dat dit voortspruit uit die charis wat die mens in Christus deelagtig geword het. Aandag word ook gegee aan die Bybelse fundering van die charismata, die wesensfunksie en doel van die charismata, asook die funksionering daarvan. Daar word aangetoon dat daar nie ‘n afgeslote katalogus van charismata in die Nuwe Testament gegee word nie, en dat die gawes ook nie op een of ander stadium nadat die Nuwe Testament op skrif gestel is, uit die ekklesia verdwyn het en daarna nie meer nodig sou wees nie. Dit was ook nodig om enkele misbruike rondom die funksionering van die charismata aan te toon, waarna dan bepaalde kriteria vir die funksionering behandel word. Ten slotte word die vraag aangaande die amp behandel, sowel as die verhouding tussen die charismata en die ampswerk. Hoofstuk 3: Gestaltegewing betreffende die funksionering van die charismata in die opbou Met die oog op die gestaltegewing van die gemeente is dit van belang om die wese van die gemeente, naamlik as liggaam van Christus, te handhaaf, asook die charismatiese karakter en struktuur van die gemeente terwyl die doel van die gemeente steeds duidelik voor oë gehou word. Vervolgens word die rol van die charismata in die strukturering van die gemeente. sowel as die rol van die ampte in hierdie verband behandel. Hierna word die struktuur as ontplooiings- en werkruimte vir die charismata behandel. en aangetoon dat daar ‘n basiese gegewe struktuur is wat deur die Heilige Gees gewerk word. Ten slotte word voorstelle gedoen in verband met die strukturering en gestaltegewing van die gemeente onder die vrye werking van die Heilige Gees. English Chapter 1: The congregation and the edification of the congregation For the aim of this study only those aspects of the congregation is dealt with which are of importance regarding this facet of the existence of the congregation. In dealing with the congregation in the Old Testament as well as in the New Testament it is pointed out that the ecclesia during both these periods is the revelation of the one continuous redeeming act of God. With reference to the edification of the ecclesia, the local congregation is dealt with, as this edification can only materialize where God’s people congregate as the body of Christ. Seeing that the congregation is the body of Christ wherein He Himself is present and whereby He acts, the witness as well as the exemplary life of the congregation has a missionary character. Whereas Christ is the head, viz the origin and source of the ecclesia, its growth and edification depends on Him only. Whereas baptism is seen as the incorporative moment in the congregation, the different aspects regarding this fact is also dealt with. While the Holy Communion is the revelation of the unification of the congregation with Christ and with one another, the importance thereof is also pointed out. Subsequently the essence and character of the congregation of Christ is dealt with, considering the importance thereof for this study. This includes the following: (1) The charismatic character and structure (2) The diaconic character and structure (3) The missionary structure (4) The worshipping character (5) The eschatological character In dealing with the edification of the congregation, the founding work of the Lord God is dealt with as well as the internal edification and growth and the expansion of the ecclesia. For this purpose the charismata are bestowed by the Holy Spirit to every member of the ecclesia. The process of edification must always be Christologically-orientated (Eph. 4:15-16), because He is the origin and source of the congregation. For the edifying work the Lord God has established a certain order according to Ephesians 4:11-12 and 1 Peter 4:10. Chapter 2: The Spirit and the gifts of the spirit The Holy Spirit is pointed out as the eschatological gift and subsequently the meaning of His advent at Whitsuntide. He is indicated as the founder and companion of the edification of the congregation on their way to the "eschaton", the "pleroma" - the fulfilment. Against this background the gifts of the Spirit are dealt with and pointed out that it arises from the "charis" by virtue of man's salvation in Christ. Attention is then given to the biblical foundation of the charismata, the essential functioning and the aim thereof. Furthermore, it is pointed out that no fixed catalogue for the charismata in the New Testament exists, and that at no stage before or after the finalization of the New Testament. the charismata disappeared in the ecclesia, or that it was no more of consequence for today. It was also necessary to point out some of the abuses of and deviations concerning the functioning of the charismata, whereafter some criteria for the functioning thereof is dealt with. Finally, the question regarding the office within the ecclesia is discussed, as well as the relationship between the charismata and the office. Chapter 3: Embodiment with regard to the functioning of the charismata in the edification process With a view to the embodiment of the congregation it is of utmost importance that the essence of the congregation, viz as the body of Christ, is retained, as well as the charismatic character and structure of the congregation, whilst the objective for the ecclesia is continually honoured. Subsequently the role of the charismata in the structuring of the congregation, as well as the role of the offices in this regard, is dealt with. The importance of the structure as a framework for the realization and operating sphere for the charismata is dealt with, and it is pointed out that a basic given structure which is established by the Holy Spirit, does exist. Finally, a few proposals are made regarding the structuring and embodiment of the local congregation according to the free authoritative functioning of the Holy Spirit. / Thesis (DD)--University of Pretoria, 2009. / Practical Theology / unrestricted

Thesis (Th. M.)--Talbot School of Theology, Biola University, 1989. / Includes bibliographical references (leaves 127-143).

Habilitationsschrift--Göttingen. / Bibliography: p. [201]-211.

Embodying Christ: Meaning and Significance of the Ritual in 1Cor 12-14 This work understands 1Cor 12-14 as a text concerned with early Christian ritual and addresses the question: What does the text of 1Cor 12-14 reveal about the symbolic universe and social implications of this ritual? Early Christian meetings are understood as a complex ritual which has meaning and significance that could be interpreted on the basis of exegeting 1Cor 12-14. Meaning denotes the worldview communicated through it, significance denotes the influence of the ritual on the lives of the believers and their community. As its meaning, three metaphors appear out of the exegesis: a temple in construction, Christ's body with many members, and an image of the Spirit working in believers. These images are being played out, strengthened, and embodied in the ritual action. Apart from communicating the worldview and corresponding values, the significance of the ritual lies in that it creates a space of liminal freedom. Charismata are a dynamic reality and are not bound to particular persons. That is true especially in the case of prophesying and speaking in tongues, which based on analysis of the primary sources are in this work understood as speaking in an inspired state by a person who is being filled with the Spirit. Generally,...

The impetus of this study is that by understanding the way John Chrysostom (flor. 398 AD) interprets the gifts of the Spirit (Charismata) as an Antiochene exegete, insights may be yielded as to how the general tendency of Antiochene exegetes may aid in the interpretation of 1 Corinthians 12:1-13:3, which in turn also contributes to the current research on the New Testament. This study asks the question: How does John Chrysostom, as typical Antiochene exegete, interpret the charismata? In order to address this problem, an inductive-deductive method is followed, in which the general characteristics of the Antiochene exegetical school will be examined and then an analysis of the homilies of John Chrysostom, specifically his corpus Homilies on 1 Corinthians, homily 29 to 32, is given. Each homily is examined in the light of its contents, with specific reference to certain traits typical of Antiochene exegesis, such as sensitivity to history, social- and cultural customs, as well as to the grammar and rhetoric of, in this instance, Paul the Apostle. A translation of each homily is also provided. Finally, their value for current research is expounded. Each homily is translated and evaluated from the basis of the ancient Greek text, in which the homilies were originally composed. The homilies are also evaluated in the light of primary and secondary sources as inter-texts. Since the homilies are verbal commentaries, early Christian literature (of approximately 100-700 AD) on the same topic, the primary sources, are compared with the homilies of Chrysostom. Other ancient sources, not necessarily Christian, of the same period or earlier are also incorporated. But it is also necessary to view the homilies within the context of modern commentaries. Thus, a number of modern secondary sources are also evaluated in the light of the homilies and vice versa. In conclusion, the homilies depict an insightful image on how the Antiochene exegetical school viewed the charismata, which in turn, also provides valuable insights for modern interpreters. In this study of the Wirkungsgeschichte of 1 Corinthians 12:1-13:3, one is reminded that, although these primary sources are dated, they are still unexpendable resources for the current study of 1 Corinthians and of the New Testament in general. / Dissertation (MA (Ancient Languages and Cultures Studies))--University of Pretoria, 2007. / Ancient Languages / unrestricted

This research is both an exegetical study of relevant pericopes, as well as the exegesis of a theological theme, viz, the leadership of the Pauline churches. Chapter one elucidates on the motivation for this research (like the fundamental importance of leadership, the continued lack of clarity with regard to the form and function of Pauline leadership), as well as giving a history of research done on the subject. Prominent issues come into focus from this history of the research done, which function as the basis for the questions asked in the remainder of the study. The main questions involve the following: -- The identification of the Pauline church’s leadership structure. -- The identification of cultural antecedents that functioned as a ‘gene-pool’ for the leadership and ministry structures of the Pauline churches. -- The dynamic between charism and office. -- The unique essence of the Pauline ministry, as well as Pauline authority. -- The relevance of the Pauline leadership structures and ministries for today’s church. The method of research includes three important perspectives that will be utilized to elucidate and interpret the relevant pericopes. These perspectives include the following: -- The influence of the world of the early Christians (viz, their social values, political structures and the ‘oikos’); -- the theological (religious) traditions in which Christians (especially Paul) grew up (viz, Judaism[s], ‘collegiae’ and hellenistic religions), and that exerted a conscious, as well as an unconscious influence upon early Christians and church leaders; -- the dynamic influence of the Holy Spirit (pneumatological factor), by virtue of the fact that the church is more than a social phenomenon - it is also a supernatural entity. For this reason, I am convinced that when we read the history of the church, we probably are witnesses of the unfolding of a pneumatological plan with regard to the form as well as the leadership of the Pauline churches, carefully executed by the Holy Spirit. This research considers the social dimensions of the community that hosted the Pauline churches (chapters two and three) - a critical key towards gaining an understanding of the leadership structures of the Pauline churches. This aspect suffered neglect in the past, which resulted in anacronistic readings and conclusions which had little or no moorings in the texts themselves (eg the so-called chronological view, as well as interpreting New Testament ministries in terms of modern church offices). Because of this, there is a constant focus upon the world of the texts in this research, and the powerful influences exerted by cultural factors (both secular and religious) upon the Pauline churches. The pericopes that come under scrutiny (chapters four to six) are 1 Corinthians 12-13; Ephesians 4:11-13; 1 Timothy 3:1-13 and Titus 1:5-9. This research confirms the powerful influences of the above-mentioned cultural forces and religious antecedents. Closer examination reveals the absence of so-called, ‘direct debts’ between the early church and it’s social and religious environment. It would probably be more correct to speak of a general analogical resemblance between the two. Chapter seven presents a summary of the conclusions reached by way of the exegesis, as well as a presentation of principles (dimensions) that can serve as guidelines (directives) for modern church leadership. These guidelines are based upon the exegesis of Paul’s letters and the experience of the Pauline churches. The study concludes with a proposed definition of a Pauline leader that includes all these principles (dimensions), gleaned from the pericopes. / Thesis (PhD (New Testament Studies))--University of Pretoria, 2002. / New Testament Studies / unrestricted

Summary and key words in German and English / Every church faces the challenge of procuring capable workers for the multifaceted task of ministry. For several decades now official denominational statements and the discipline of Practical Theology have been calling for a new understanding of giftedness in ecclesial service. As yet little fundamental research has been done in this area. This dissertation seeks to make a contribution both empirically and theologically. It marks the first time in the German–speaking world of Practical Theology that the issue of how one discovers charisms is addressed academically. The specific field of research is located in the Protestant Regional Church of Baden in southwest Germany. Nevertheless the findings can be applied more broadly since the research is based on thorough exegetical and systematic–theological analysis and has been verified empirically. There has been a quest for the charisms of the Spirit since the beginning of the twentieth century and even more so now in the face of the societal challenges of postmodernity. In the discussion of the different theological positionens arise as result that charisms have to be seen with an triune approach. In addtion, besindes the fact that charisms have a habitual meaning, they first of all have a relational dimension. The empirical research involved online–interviewings of pastors, plus interviews of church members. One of the major findings was that the views of pastors on how church members receive gifts is determined by their theological understanding of the charisms. Pastors discover gifts, not according to Pauline criteria, but largely according to emotional aspects, as proved by this research. It became apparent that protestant pastors are of the opinion that New Testament charisms are not first received at baptism, but already at birth. Another interesting finding is that members of both protestant main stream churches and pentacostal-charismatic churches hold the same believes about how to receive charisms. The only difference is their repertoire of gifts. This dissertation focuses on developing guidelines for the discovery of charisms within the congregation as the local body of the Church. / Fähige Mitarbeiter für eine vielgestaltige Gemeindearbeit zu finden, ist in jeder Kirche eine bleibende Aufgabe und Herausforderung. Seit einigen Jahrzehnten wird in kirchlichen Verlautbarungen und in der Praktischen Theologie verstärkt das Konzept einer gabenorientierten Mitarbeit betont. Dieses Feld ist noch wenig grundsätzlich erforscht. Die vorliegende Arbeit greift empirisch und theologisch in die aktuelle Diskussion ein. Innerhalb der Praktischen Theologie im deutschsprachigen Raum liegt mit ihr zum ersten Mal eine wissenschaftliche Untersuchung zur Frage vor, wie Charismen im Forschungsfeld der Evangelischen Landeskirche in Baden entdeckt werden. Die Ergebnisse reichen aber weit über diesen Rahmen hinaus und können grundsätzlich gelten, weil sie auf dem Hintergrund exegetischer und systematisch-theologischer Grundlagenarbeit in einer sorgfältigen empirischen Methodik erhoben, reflektiert und ausgewertet wurden. Die Ausführungen zeigen, dass die Suche nach Charismen seit Beginn des 20. Jh. angesichts der gesellschaftlichen Umbrüche im Kontext der Postmoderne zu einem großen Thema geworden ist. Aus den theologischen Positionen erwuchs die wesentliche Einsicht, dass Charismen trinitarisch einzuordnen sind und neben dem habituellen Charismenverständnis vor allem die relationale Dimension vorliegt. Die empirische Forschungsarbeit umfasst eine Online-Befragung von Pfarrern, ergänzend dazu wurden Gemeindeglieder interviewt. Als eines der Hauptergebnisse stellte sich heraus, dass die Meinung der Pfarrer, wie Gemeindeglieder Gaben empfangen, durch ihr theologisches Gabenverständnis bestimmt wird. Wie Pfarrer Gaben entdecken, richtet sich weithin nicht nach den paulinischen Kriterien, sondern nach emotionalen Gesichtspunkten, wie in der vorliegenden Arbeit nachgewiesen werden konnte. Wie sich herausstellte, sind Pfarrer der Überzeugung, dass neutestamentliche Gaben nicht erst bei der Taufe empfangen werden, sondern mit der biologischen Geburt. Ein weiterer interessanter Aspekt belegt, dass Gemeindeglieder der evangelischen Landeskirche im Vergleich zu charismatisch-pentekostalen Gemeindegliedern Gaben nach ihren subjektiven Glaubensüberzeugungen in derselben Weise empfangen, lediglich das Gabenrepertoire unterscheidet sich. Die vorliegende Arbeit zielt darauf ab, Leitlinien zum Entdecken von Charismen im Kontext der lokalen Gemeinde zu entwickeln. / Practical Theology / Thesis (D. Th. (Practical Theology))

Summary and key words in German and English / Every church faces the challenge of procuring capable workers for the multifaceted task of ministry. For several decades now official denominational statements and the discipline of Practical Theology have been calling for a new understanding of giftedness in ecclesial service. As yet little fundamental research has been done in this area. This dissertation seeks to make a contribution both empirically and theologically. It marks the first time in the German–speaking world of Practical Theology that the issue of how one discovers charisms is addressed academically. The specific field of research is located in the Protestant Regional Church of Baden in southwest Germany. Nevertheless the findings can be applied more broadly since the research is based on thorough exegetical and systematic–theological analysis and has been verified empirically. There has been a quest for the charisms of the Spirit since the beginning of the twentieth century and even more so now in the face of the societal challenges of postmodernity. In the discussion of the different theological positionens arise as result that charisms have to be seen with an triune approach. In addtion, besindes the fact that charisms have a habitual meaning, they first of all have a relational dimension. The empirical research involved online–interviewings of pastors, plus interviews of church members. One of the major findings was that the views of pastors on how church members receive gifts is determined by their theological understanding of the charisms. Pastors discover gifts, not according to Pauline criteria, but largely according to emotional aspects, as proved by this research. It became apparent that protestant pastors are of the opinion that New Testament charisms are not first received at baptism, but already at birth. Another interesting finding is that members of both protestant main stream churches and pentacostal-charismatic churches hold the same believes about how to receive charisms. The only difference is their repertoire of gifts. This dissertation focuses on developing guidelines for the discovery of charisms within the congregation as the local body of the Church. / Fähige Mitarbeiter für eine vielgestaltige Gemeindearbeit zu finden, ist in jeder Kirche eine bleibende Aufgabe und Herausforderung. Seit einigen Jahrzehnten wird in kirchlichen Verlautbarungen und in der Praktischen Theologie verstärkt das Konzept einer gabenorientierten Mitarbeit betont. Dieses Feld ist noch wenig grundsätzlich erforscht. Die vorliegende Arbeit greift empirisch und theologisch in die aktuelle Diskussion ein. Innerhalb der Praktischen Theologie im deutschsprachigen Raum liegt mit ihr zum ersten Mal eine wissenschaftliche Untersuchung zur Frage vor, wie Charismen im Forschungsfeld der Evangelischen Landeskirche in Baden entdeckt werden. Die Ergebnisse reichen aber weit über diesen Rahmen hinaus und können grundsätzlich gelten, weil sie auf dem Hintergrund exegetischer und systematisch-theologischer Grundlagenarbeit in einer sorgfältigen empirischen Methodik erhoben, reflektiert und ausgewertet wurden. Die Ausführungen zeigen, dass die Suche nach Charismen seit Beginn des 20. Jh. angesichts der gesellschaftlichen Umbrüche im Kontext der Postmoderne zu einem großen Thema geworden ist. Aus den theologischen Positionen erwuchs die wesentliche Einsicht, dass Charismen trinitarisch einzuordnen sind und neben dem habituellen Charismenverständnis vor allem die relationale Dimension vorliegt. Die empirische Forschungsarbeit umfasst eine Online-Befragung von Pfarrern, ergänzend dazu wurden Gemeindeglieder interviewt. Als eines der Hauptergebnisse stellte sich heraus, dass die Meinung der Pfarrer, wie Gemeindeglieder Gaben empfangen, durch ihr theologisches Gabenverständnis bestimmt wird. Wie Pfarrer Gaben entdecken, richtet sich weithin nicht nach den paulinischen Kriterien, sondern nach emotionalen Gesichtspunkten, wie in der vorliegenden Arbeit nachgewiesen werden konnte. Wie sich herausstellte, sind Pfarrer der Überzeugung, dass neutestamentliche Gaben nicht erst bei der Taufe empfangen werden, sondern mit der biologischen Geburt. Ein weiterer interessanter Aspekt belegt, dass Gemeindeglieder der evangelischen Landeskirche im Vergleich zu charismatisch-pentekostalen Gemeindegliedern Gaben nach ihren subjektiven Glaubensüberzeugungen in derselben Weise empfangen, lediglich das Gabenrepertoire unterscheidet sich. Die vorliegende Arbeit zielt darauf ab, Leitlinien zum Entdecken von Charismen im Kontext der lokalen Gemeinde zu entwickeln. / Philosophy, Practical and Systematic Theology / Thesis (D. Th. (Practical Theology))