This thesis seeks to explore the implications of a parenetic reading of the Book of Revelation as a whole, rather than merely of the seven messages in which this is more commonly regarded as the primary purpose of the text. It examines the validity of this approach in relation to the book�s claims about its purpose in the original communication event of which its text is a witness and its effectiveness in addressing hermeneutical issues in key passages of the book and argues that attention to the function of parenesis facilitates readings of Revelation which connect more directly with the intention of the book free from the need to decipher obscure coded references to past or future history. Drawing from the text of the Apocalypse a twofold hermeneutical strategy is developed and exemplified by application to key passages of the book. The first aspect of this reading strategy is focussed on the proposed parenetic nature of the book. In an examination of Revelation�s introductory and concluding passages it is argued that as a coherent unity they form a frame around the book. This frame serves to establish the perspective from which the whole book may be read. It does so by giving rise to the expectation that the whole book contains parenetic exhortation to faithfulness in light of the imminent parousia. Consequently this thesis proceeds to interpret the Book of Revelation by focussing primarily on how the various images in the book�s body (4:1-22:9) as well as the explicit parenesis in the seven messages serve to communicate this parenetic exhortation to the original addressees. The second aspect of interpretation seeks to facilitate scholarly analysis of the parenesis expected to be contained in Revelation�s body with systematic regard for the individual situation of each of the addressees of the book, as documented in the comparatively accessible seven messages. To this end an intra-textual hermeneutic is employed. It builds on an examination of the links between the various parts of Revelation which is part of the examination of both the book�s frame and the seven messages. This intra-textual reading utilizes the many links between the seven messages and Revelation�s body by allowing them to play a determinative role in the investigation of an image�s parenetic implications. In order to further explore the validity of a parentic reading, the intra-textual principle is applied to two central parts of Revelation�s body, the Babylon vision (Rev 17-19:3) and the seal, trumpet and bowl visions (Rev 6, 8, 9, 11:15-19, 15, 16). In this reading, the Babylon vision is read not as a general critique of the church�s pagan environment but as a divine commentary on the concrete threats and temptations with which the churches of the seven messages were confronted. In God�s judgment of Babylon those who suffer under her violence against Christians are promised vindication and are thus encouraged to maintain their faithful witness as citizens of the New Jerusalem. The citizens of Babylon however are exhorted to repent and leave her behind, becoming citizens of the New Jerusalem and thus escaping Babylon�s demise. The seal, trumpet and bowl visions are interpreted as illustrating the dividing line between what constitutes faithful witness to Christ on the one hand and heed to satanic deception on the other. Faithfulness even to the point of death is expected of the followers of the Lamb; the inhabitants of the earth are exhorted to repent from their affiliation with the beast and give glory to God. Thus such an intra-textual reading of Revelation as parenesis offers a strategy for reading the book in a way that is relevant for the Christian church beyond the limits of end-time phantasms on the one hand and mere historic interest on the other hand and so might facilitate the emergence of the message of the book from the obscurity in which it appears to be hidden to a significant proportion of its contemporary readers.

This thesis examines the types of creation imagery used in the Psalms, looking at the historical and cultural influences that affected the Old Testament concepts encapsulated in this Psalmody, and at how traditional creation hymnody has incorporated and modified these concepts. The first chapter examines creation psalmody and argues that there is an overall inclusiveness to be found in such Psalms, where God is viewed as working through the whole of creation and that such Psalms are generally less anthropocentric than some other Biblical texts. This immanent approach is particularly evident through the Old Testament concept of Creator Spirit. Creation hymns are discussed in the three chapters that follow, focusing firstly on hymns of seed-time and harvest, secondly on hymns of the Holy Spirit, and thirdly on hymns with a christological perspective that deal with the main Christian Festivals around Christmas and Easter. In examining rogation-tide hymns and May Day carols, the seedtime and harvest chapter finds many similarities to the images used in creation psalmody, as well as imagery from the old traditional May Day festivals which pre-date Christianity in Britain but which contain a similar kind of natural spirituality to the Old Testament concepts of Creator Spirit. The Harvest Festival hymns, on the other hand, tend to take a more anthropocentric approach, but nevertheless do contain some of the immanent approaches from the Old Testament, in particular the Hebrew Harvest Festival. Chapter 3 examines hymns of the Holy Spirit, and I argue that it is in these hymns that we can find a more fully developed immanent type of theology. Chapter 4 looks at the christological perspectives to the natural world to be found in traditional hymnody, examining in more detail the areas of transcendence and immanence and the implications of the inevitable anthropocentric viewpoint to be found in these texts. I argue in this chapter that it is possible to take a wider and more contemporary theological interpretation of this type of hymnody, and that by doing this we find these hymns amenable to a more inclusive approach to creation as a whole. The thesis concludes by considering the implications of this analysis for worship in the twenty first century.

The Concept of the Pauline church unity founded on baptism is investigated from a practical theological perspective in terms of both the theoretical and practical method. After outlining the theological principles of this analogy; an actual situation of a local church is researched and the findings of this empirical analysis are used to indicate terms of a practical model of the body of Christ. An essential theological principle is that the church is to serve the Kingdom of God and to be a continuing incarnation of the word of God. The church which is full of quarrels and divisions would not be able to proclaim the word of God freely. Instead of preaching the word of God; they will concentrate on calling themselves that; I am of Paul, and I of Apollos; and I of Cephas; and I of Christ. This type of expression does not build unity among Christians. What we must do as Christians is that we should accept one another regardless of being affiliated to ZCC; Roman catholic church, Apostolic Faith Mission; Nazarene church, etc. According to Paul's views, all churches from different denominations form the body of Christ. There are also a handful of local churches whose members are trying to increase diversity within their pews. My aspiration is to see all the Christians from different races coming together; praying together and worshipping together as the children of God. My wish is to see the leaders from various denomination focusing on promoting fellowship and reconciliation amongst themselves and their church members accepting one another. The resolute determination of some whites to travel to black communities to worship or of blacks to join and participate in overwhelming white congregations; reveals the depth of some Christians desire to overcome the barriers which have been part of South African life for so long. This desire may be for more prevalent among the laity than the clergy have traditionally imagined. Christians from different races must change if they want to enter into the Kingdom of God. The disturbing factor is that without a real willingness to change there is little hope that it will be achieved in a generation still cluttered with the baggage of the past. Reconciliation and dignity of all believers in Christ needs to be encouraged by Pastors and church members, because we all from the body of Christ. / Religious Studies and Arabic / M.A. (Biblical Studies)

The grammar of the death-resurrection scene points forward toward a literary reading based on the compositional structure of the words themselves as well as their exact placement in the pericope. A literary reading of a text incorporates an historical-grammatical exegesis and a presumed theological significance by means of architectonic interpretive keys that both construct and relate different phenomena toward the intended theological meaning. The architectural process of construction and relation (both building and connecting) becomes the hermeneutical key to understanding seemingly irreconcilable texts with corresponding theological ideas. J. W. Wenham’s seminal article became the impetus for a shift in interpretation of Matthew 27:51-54 by various theologians who separated the first three portents from the latter two resulting in a displacement of the pericope in the Matthean narrative. Questions emerging from this practice rendered the text all but un-interpretable as to its theological meaning. In the contemporary context, the resulting interpretive dichotomy has obscured the function and meaning of the pericope and established two distinct and opposing readings. Matthew 27:51-54 is the crux interpretum enabling an examination of corresponding resurrection texts (both prophetic and apostolic) that provide interpretive clues toward a resolution between the interpretive polarities. Lexical thought connections compared with Matthew 28:1-15 reveal a parallelism whereby Matthew emphasizes the death-resurrection scene of Jesus as regulative for the resurrection of the saints in Matthew 27:52b-53. Ezekiel 37:1-14 provides the primary prophetic witness for which the resurrection of the saints is foreshadowed and, thereby, partially fulfilled in Matthew 27:52b-53. Examination of each passivum divinum is connected by a coordinating conjunction that manifests the entire pericope as one textual hinge in the death-resurrection scene. Matthew 27:52b-53 is a yet another sign bearing theological ramifications at Jesus’ cross-death. As such, it becomes the lens whereby the cumulative theological effect of the pericope is constructed. Each portent, therefore, builds toward a theological crescendo evidenced by the centurion’s confession. The events of the text are transposed to broader antinomous theological realities taking place simultaneously. Identification of Jesus as the Son of God by the soldiers attending to the crucifixion bears Christological import whereby he becomes the focus for future missiological endeavors as evidenced by the eschatological realities of the velum scissum and the resurrection of the sleeping saints in this pericope.

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The present study argues that a series of programmatic additions were made to the oracles concerning the nations in Isa 13-23 during the late-exilic period by the same circle of writers who were responsible for Isa 40-55. These additions were made to create continuity between the ancient oracles against the nations from the Isaiah tradition and the future fate of the same nations as the late-exilic redactor(s) foresaw. The additions portray a two-sided vision concerning the nations. One group of passages (14:1-2; 14:32b; 16:1-4a; 18:7) depicts a positive turn for certain nations while the other group of passages (14:26-27; 19:16-17; 23:8-9, 11) continues to pronounce doom against the remaining nations. This double-sided vision is set out first in Isa 14 surrounding the famous taunt against the fallen tyrant. 14:1-2, before the taunt, paints the broad picture of the future return of the exiles and the attachment of the gentiles to the people of Israel. After the taunt and other sayings of YHWH against his enemies, 14:26-27 extends the sphere of the underlying theme of 14:4b-25a, namely YHWH's judgement against boastful and tyrannical power(s), to all nations and the whole earth. The two sides of this vision are then applied accordingly to the rest of the oracles concerning nations in chs 13-23. To the nations that have experienced similar disasters as the people of Israel, words of hope in line with 14:1-2 were given. To the nations that still possessed some prominence and reasons to be proud, words of doom in line with 14:26-27 were decreed. Only later in the post-exilic period, for whatever reason, be it changed international political climate or further spread of the Jewish diaspora, was the inclusive vision of 14:1-2 extended even to the nations that were not so favourably viewed by our late-exilic redactor (19:18-25; 23:15-18).

The purpose of this thesis is to establish a theological basis for an ecclesiology which takes account of the claim which the Lordship of Jesus Christ asserts over his appointed servants and the appropriate response from the Christian community corporately and from the members of the community individually. The interpretation and application of Christian discipleship by liturgical acts of the community in which the individual members participate and are prepared, trained and nourished for the purpose of equipping them for their corporate and individual task of witness is based on the promise and command of Jesus Christ recorded in Acts 1:8. The theological interpretation of the key concepts of the promise of power in the Holy Spirit and the commission to witness in the world is based on the theology of Karl Barth. Chapter I outlines the immediate context of the doctrine of vocation and the sending of the Christian community and the wider context of the doctrine of reconciliation and its place in the whole of theology. Chapters II and III enlarge on the vocation of man and the sending of the Christian community in the power of the Holy Spirit as the two parts of the doctrine of reconciliation which have particular relevance for our interpretation of the great commission. Chapter IV is devoted to a hypothesis of a special ethic based on Barth's unfinished work and Appendix A to methodological outline. Appendix B considers the practicality of this hypothesis in the light of two contemporary ecumenical interpretations and applications of the great commission. A concluding critique recognises the problems of the hypothesis and the inevitable problems that arise from any attempt to formulate a system or to define in precise categories the unique event of God's free and gracious love poured out and given to us in his Son, Jesus Christ our Lord.

This thesis "investigates" prophecy according to the Old Testament. While the main focus is on matters leading to cessation, an analysis of the rise and nature of prophecy introduces the theme. Expressions of prophecy evident among ancient Near Eastern cultures are compared to determine prophetic origins. Prophecy is a dynamic force in Israel, and together with the priesthood, develops the theological and religious views of the nation. Prophets are active during major transition periods of Israel's history. Prophecy is an integral means of communication between Yahweh and his people. Through the prophets Yahweh elects, leads, directs, and helps the people of God. Furthermore, prophets were involved in the formulation of the Scriptures that were received by Israel. The reception of the Scriptures registers the acceptance of inspired writings and exposes other documents as apocryphal and pseudepigraphal. When the `Spirit of prophecy' was believed to add nothing new to Scripture, the canon was considered closed. Surprisingly, some texts indicate that prophecy ends in Israel. A few passages indicate potential problems in the mediation process that may include aberrations in the delivery, content, and motivation for presenting prophecy. Prophecy deteriorates from the kind of prophetic leadership that Moses exemplified. Some claim that prophecy arose with the monarchy and ended after the Babylonian exile. Other theories regarding its demise include matters related to false prophecy, theological and religious differences, the compilation of the Hebrew canon, inspiration and the quenching of the Spirit of God. At times, people long for a message from God, but find silence. Problems associated with prophecy that lead to its demise as well as the future anticipation of transformations to prophecy or its continuation are presented and analyzed. Prophetic utterances diminish and ultimately cease, but texts also imply that prophecy is a permanent feature for God's people. Prophecy will be transformed, renewed, or changed. Many texts foresee a period of restoration, salvation, and prophecy for all God's people. A period of dormancy and prophetic silence will be followed by the recurrence of prophecy when the Spirit of God will inspire prophetic utterance. God will pour out his Spirit and prophecy will continue indefinitely. / Biblical and Ancient studies / D.TH. (Old Testament)

The times of Jeremiah were characterized by the spirit of imperial expansionism. Assyria had just collapsed and Babylon was quickly filling the vacuum. On the other hand Jeremiah was proclaiming doom on the nation because breaking the covenant. Which covenant? The covenant made during the reforms of Josiah. Was it the Davidic covenant or the Sinai Covenant? This research answers these questions and concludes that it was the Sinai covenant that was broken in Jeremiah 11 and led to the deportation into exile. * Chapter 1 outlines the challenge. The problem statement, the hypothesis and the purpose are outlined. * Chapter 2 delves into the challenges and problems pertaining to the study of Jeremiah. These are the historicity of Jeremiah, the ideological Jeremiah and the authorship of the book of Jeremiah. The deuteronomistic influence and the theme of Jeremiah are also examined. * Chapter 3 is a study of the origin and history of the covenant. Here the pentateuchal roots of the covenant are traced form the election of Abraham to the Sinai covenant. * Chapter 5 is a survey of the political and religious context of Jeremiah to determine whether Jeremiah experienced the times prior to the deportation. In this chapter attention is paid to the deuteronomic reform, the covenant with David and the Davidic ideology. The challenge in this chapter is the date of when Jeremiah commenced his ministry. This is due to the fact that Jeremiah is not consulted when the book is discovered in the temple. The prophetess Huldah is consulted by Josiah the king. * Chapter 6 is a focus on Jeremiah 11. The process of identifying which covenant was broken in Jeremiah 11 begins with the examination of the literary genre of the chapter. The Deuteronomistic influence is also taken into account. The three key Sinai phrases which point to the Sinai covenant are outlined in detail leading to the conclusion that Jeremiah pointed Israel to the fact that the impending disaster was a result of their violation of the Sinai covenant. / Old Testament and Ancient Near Eastern Studies / M. Div. (Old Testament)

New Testament / M. Th. (New Testament)