M.A.( Biblical Studies) / Please refer to full text to view abstract

D.Litt. et Phil. / In this thesis, I shall be examining whether the creation hermeneutic is a valid hermeneutic for understanding the Gospel of John. In other words, is it a legitimate and a valid perspective with which to understand the Fourth Gospel. Can the Gospel be specifically understood from a creation perspective? It must be mentioned here that the creation perspective is only one perspective (point of view) with which to understand the Gospel. It is not the only perspective (point of view) that may be valid in understanding the Gospel. Furthermore it must be mentioned that very little literature is available on this specific topic ( the creation theme in the fourth Gospel). I therefore had to be creative and innovative in developing this different point of view regarding the Gospel. What I did wish to discover however is whether it is a valid point of view which will assist the reader in developing a better understanding of the Gospel. The question to be asked is whether it is a valid exegetical method with which to understand the Gospel. In answering the questions above, I applied a specific hermeneutic (method of interpretation) to the analysis of these problems. I applied specifically the comparative-literary methods aiming at a theological systematization of the creation theme. This comparative-literary method not only involved analysing the Gospel of John against the background of the creation story told in Genesis, but also involved an analysis of the Gospel within its socio-cultural and political-religious context.

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.

D. Phil. (Religious Studies) / Please refer to full text to view abstract

This study is concerned with the need to investigate the Johannine idea of truth in the context of the Old Testament background, with the stated aim of showing how this conception of truth could still reach those outside the boundary of Judaism. This thesis needs to be set within the larger framework of revelation. The revelation of God in the Old Testament pointed to God's final and fullest revelation given in his Son. And because Jesus is indeed the truth, as he himself explicitly claimed, it necessarily follows that every portion of this revelation is true and reliable in every way. Moreover, because this revelation has been given, there is the need for those to serve as witnesses to it. These witnesses, both divine and human, are themselves revelation by virtue of their divine origin and their consequent inclusion as part of the overall New Testament witness to Jesus. Chapter one addresses those introductory matters relevant for understanding John's unique view of truth. There are two aspects to this view of truth as centered in Jesus: Jesus as the revelation of truth, and Jesus as the revealer of truth. Truth is the person and work of Jesus, and chapter two treats the first aspect in discussing eight ideas that explain this view of truth. The second aspect is the focus of chapter three. Because truth comes only from God, it must be revealed since human beings cannot understand it on their own. In order for this revelation to be received, witnesses are needed to testify to it. Hence, in John truth and revelation cannot be separated, and witnesses must testify to this revelation as the truth of God. Because Jesus is both the revealer and the revelation itself, he is therefore the preeminent witness precisely because his is a self-authenticating witness that receives the Father's affirmation. The last chapter applies this theological foundation using three ideas that are specifically connected with the word "truth": abiding, sanctification, and worship. Truth is more than intellectual acquirement; it is living one's life in love and service of God and others. / New Testament / D. Th (New Testament)

This study is concerned with the need to investigate the Johannine idea of truth in the context of the Old Testament background, with the stated aim of showing how this conception of truth could still reach those outside the boundary of Judaism. This thesis needs to be set within the larger framework of revelation. The revelation of God in the Old Testament pointed to God's final and fullest revelation given in his Son. And because Jesus is indeed the truth, as he himself explicitly claimed, it necessarily follows that every portion of this revelation is true and reliable in every way. Moreover, because this revelation has been given, there is the need for those to serve as witnesses to it. These witnesses, both divine and human, are themselves revelation by virtue of their divine origin and their consequent inclusion as part of the overall New Testament witness to Jesus. Chapter one addresses those introductory matters relevant for understanding John's unique view of truth. There are two aspects to this view of truth as centered in Jesus: Jesus as the revelation of truth, and Jesus as the revealer of truth. Truth is the person and work of Jesus, and chapter two treats the first aspect in discussing eight ideas that explain this view of truth. The second aspect is the focus of chapter three. Because truth comes only from God, it must be revealed since human beings cannot understand it on their own. In order for this revelation to be received, witnesses are needed to testify to it. Hence, in John truth and revelation cannot be separated, and witnesses must testify to this revelation as the truth of God. Because Jesus is both the revealer and the revelation itself, he is therefore the preeminent witness precisely because his is a self-authenticating witness that receives the Father's affirmation. The last chapter applies this theological foundation using three ideas that are specifically connected with the word "truth": abiding, sanctification, and worship. Truth is more than intellectual acquirement; it is living one's life in love and service of God and others. / New Testament / D. Th (New Testament)