Using the methodological approach of Socio-rhetorical Analysis, this study focuses on understanding the phrase in 1 John 3:8, “the works of the devil,” from the standpoint of the original audience. A comprehensive investigation of this phrase contributes toward theological discourse about the Johannine understanding of the devil/evil and cosmic conflict. By juxtaposing the results of a number of temporarily bounded studies, the meaning of the phrase, “the works of the devil,” is seen in its historical, cultural, and literary context. The literary context of the phrase under investigation involves two pericopes at the center of 1 John: 3:4-10, and 3:11-18, where the author’s cosmic eschatological theology is presented in a chiastic climax. Inner texture analysis of these pericopes reveals complex rhetorical transitions that focus attention on the destruction of the works of the devil. Repetitive-progressive texture charts and discourse analysis of these pericopes uncover the key terms and relationships of these terms, contributing toward an understanding of the meaning of the phrase, “the works of the devil.” Scribal inter-texture analysis compares the use of these terms in other biblical and extra-biblical literature, including an original analysis of 1QS 4:15-25. In short, the works of the devil, according to 1 John and the Gospel of John, supplemented by historical evidence of ancient culture and writings, would have been seen by early Johannine believers as equated with that which leads to death. Examples show that this could be physical death, as in the example of Cain, or of disease, or spiritual death, as in the example of idols which represent unbelief, evil work, false approaches to God, and disobedience to God’s commands. While the devil’s works can be summarized as bringing death—both physical (disease and deformity, social chaos, mental chaos) and spiritual (unbelief, hatred),the Son of God appeared to give life (1 John 4:9). The appearing of the Son of God is seen to result in works and characteristics that are the opposite of those associated with the sin of the devil, thus nullifying or destroying them. / Christian Spirituality Church History and Missiology / D. Litt et Phil. (Biblical Studies)

Using the methodological approach of Socio-rhetorical Analysis, this study focuses on understanding the phrase in 1 John 3:8, “the works of the devil,” from the standpoint of the original audience. A comprehensive investigation of this phrase contributes toward theological discourse about the Johannine understanding of the devil/evil and cosmic conflict. By juxtaposing the results of a number of temporarily bounded studies, the meaning of the phrase, “the works of the devil,” is seen in its historical, cultural, and literary context. The literary context of the phrase under investigation involves two pericopes at the center of 1 John: 3:4-10, and 3:11-18, where the author’s cosmic eschatological theology is presented in a chiastic climax. Inner texture analysis of these pericopes reveals complex rhetorical transitions that focus attention on the destruction of the works of the devil. Repetitive-progressive texture charts and discourse analysis of these pericopes uncover the key terms and relationships of these terms, contributing toward an understanding of the meaning of the phrase, “the works of the devil.” Scribal inter-texture analysis compares the use of these terms in other biblical and extra-biblical literature, including an original analysis of 1QS 4:15-25. In short, the works of the devil, according to 1 John and the Gospel of John, supplemented by historical evidence of ancient culture and writings, would have been seen by early Johannine believers as equated with that which leads to death. Examples show that this could be physical death, as in the example of Cain, or of disease, or spiritual death, as in the example of idols which represent unbelief, evil work, false approaches to God, and disobedience to God’s commands. While the devil’s works can be summarized as bringing death—both physical (disease and deformity, social chaos, mental chaos) and spiritual (unbelief, hatred),the Son of God appeared to give life (1 John 4:9). The appearing of the Son of God is seen to result in works and characteristics that are the opposite of those associated with the sin of the devil, thus nullifying or destroying them. / Christian Spirituality Church History and Missiology / D. Litt et Phil. (Biblical Studies)

Includes bibliographical references (leaves 254-281) / Using a text-immanent multi-dimensional methodology that combines impulses from both synchronic and diachronic reading of a text, this study focuses on understanding the spirituality embedded in ‘seeing him as he is’ in 1 John 3:2. Discourse analysis has provided the structure of the entire research by identifying the different semantic networks that enhance better understanding and dynamic interaction between text and reader.it has also helped in determining the argument and rhetoric of the Elder, assisting in constructing the bigger picture by means of semantic networks that create coherent mind maps and also relating what has been read with what is still to be read. The environs of the pericope under investigation have been used as a backdrop in order to arrive at an understanding of this envisaged eschatological phenomenon. These environs include the window provided by Judaism through the Old Testament, Hellenistic and Palestinian Judaism, extra-biblical literature, the Graeco-Roman world, mystery religions, philosophies, and the New Testament. These environs have pointed to the use of intermediaries in the visio-Dei. While ‘seeing him as he is’ in 1 John 3:2 involves both the Father and the Son, this eschatological expectation is weaved into a matrix of discourse that the Elder used to cushion the adherents in view of the pending apostasy. The adherents’ status as ‘children of God’ is the axis from which the Elder builds his entire discourse. They will experience love (1 Jn 4:16), his purity (1 Jn 3:3), his righteousness (1 Jn 2:1), his truth (1 Jn 5:20), and his glory (Jn 17:24). Although the adherents were already experiencing all these, it would be experienced completely after the Parousia, when they ‘see him as he is’. This study contributes towards a Johannine understanding of perceiving the divine, and reveals the climactic involvement of the Son in both the past and future perceptions including ‘seeing him as he is’ in 1 John 3:2. This study has identified the object of the Visio-Dei as Christ. It is He through whom believers will see the Father. / Christian Spirituality, Church History and Missiology / D. Phil. (Christian Spirituality)