From Preface: The problem of authority in religion can be stated as follows: what is the finally authoritative source and judge of religious truth? This was the fundamental question which Jesus Himself raised when He came to the Jews. It was the fundamental problem of the Reformation. It is also the fundamental problem that confronts the Church in our time. But it has never ceased to be the perennial question underlying all religious and philosophical thought.

INTRODUCTION. The fact of the Risen Christ is the focal point which gives meaning to the Christian faith as a whole. Modern thought, while not denying the Resurrection, tends to confine it to its doctrinal or credal significance. In contrast, the early Christians were conscious of the presence of the Risen Lord and consequently the Resurrection was a fact of living experience. As mere history it loses its moral significance; as mere faith it becomes vague belief in deathlessness, and undermines the reality of the Atonement. The Resurrection is both fact and faith.

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No abstract / New Testament / D.Th.

The motif of hastening the Lord's coming: 2 Peter 3:1-13 and its alleged parallels and background is a study of an aspect of 2 Peter's message and the problems related to that aspect. The study consists of seven chapters. Chapter one is an orientative survey of 2 Peter research defining and describing the nature and scope of the problems which are investigated in later chapters, as well as indicating the importance of the study and its general outline. In chapter two, broad hermeneutical issues which influence the investigation in chapters three, four, five and six are highlighted. Chapter three investigates the use and meanings of a1fe 6 6 <.t> derivatives in the New Testament and finds out that apart from 2 Peter, those concerned are generally not explicitly used in association with Christ's Parousia. In chapter four, relevant sections of 2 Peter are exegeted to determine this motifs role and meaning within the message of 2 Peter. Chapter four's investigation finds out that this salient motif in 2 Peter emphasises the Christian community's role of being God's important partner in the achievement of the eschatological promises associated with Christ's Parousia. Chapter five then studies alleged parallels of this motif in the New Testament outside of 2 Peter and finds out that the ideas, which 2 Peter expressed through this motif are echoed within most of the passages. In chapter six the religious background of 2 Peter is investigated and it is discovered that ideas expressed through this motif in 2 Peter appear to be generally in discontinuity with those contained in the investigated backgrounds. The final chapter highlights the contemporary relevance of the study with reference to (i) New Testament study in general, (ii) 2 Peter research in particular; and (iii) the calling and responsibilities of the church in the context of today's problems. / Biblical and Ancient Studies / D. Th. (New Testament)

Thesis (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: In this thesis the focus will be on the challenges that our modern society presents to the church and her understanding of sexuality. Certain “traditional” values are questioned on a continual basis. Many people argue that a new era represents new challenges and therefore new answers are needed – “traditional” values has nothing more to say in this new world. A “traditional” sex-ethic that believes sex should be kept for marriage, is one of the casualties. This thesis attempts to show that such a “traditional” sex-ethic is still relevant in this world, today. This can only be done by taking serious notice of the current state of a modern society, & by respecting the Christian tradition, as well as the Word of God. By bringing the Word of God into a critical dialogue with the modern world and the challenges that it represents, it will be possible to show that a “traditional” sex-ethic is still relevant in this modern world. The Word of God gives us no systematic theory on human sexuality. It is therefore important that we take the central theme of the bible as our point of departure. Love and justice should guide every decision people make: if we want to obey God’s central command of loving our neighbors, we need to approach others with love and justice. By keeping sex for marriage we stay true to what God expects of us. / AFRIKAANSE OPSOMMING: In hierdie studie word daar gefokus op die uitdagings wat ons moderne samelewing aan die kerk en haar verstaan van seksualiteit stel. Sekere “tradisionele” waardes word bevraagteken, dikwels in die naam van ‘n nuwe konteks. ‘n Nuwe era bied nuwe uitdagings en daarom word baie van dit wat as “tradisioneel” beskou word verwerp as iets wat vandag geen waarde meer het nie. ‘n “Tradisionele” seks-etiek wat sê dat seks slegs in die huwelik hoort, is een van hierdie slagoffers. Hierdie tesis probeer dus aantoon dat só ‘n tradisionele seks-etiek vandag, in ‘n veranderende wêreld, steeds relevant is. Dit kan slegs aangetoon word deur deeglik kennis te neem van die stand van die moderne samelewing, ‘n waardering van die Christelike tradisie, en die Woord van God. Deur die Woord van God krities in gesprek te bring met ‘n moderne samelewing en die uitdagings wat dit bied, kan daar aangetoon word dat seks steeds in die huwelik hoort – nie voor die huwelik nie, ook nie buite die huwelik nie. Die Woord van God bied aan ons geen sistematiese teorie oor die mens se seksualiteit nie. Om hierdie rede is dit belangrik dat ons die sentrale tema van die Woord as ons vertrekpunt sal neem vir ons bestudering van die mens se seksualiteit. Die basis van dit alles is liefde en geregtigheid – God se opdrag om ons naaste lief te hê kan slegs deur hierdie twee riglyne ‘n realiteit word. Deur seks slegs in die huwelik te beoefen, is ons getrou aan hierdie opdrag van God.

Pauline scholarship often overlooks the fact that from the Levitical sacrificial perspective “sacrifice” and “curse” are diametrically opposed concepts. A sacrifice must be “holy and acceptable to God” (Rom 12:1). Arguably, Paul describes Jesus or his blood as a sacrifice to God (1Cor 5:7; Rom 3:25). In this light, how might we understand his assertion that Christ became a “curse” on the cross (Gal 3:13)? The “accursed” person who hangs on a tree is impure and defiled and thus totally unacceptable as a sacrifice to God (Deut 21:23; John 19:31). This research argues that the key concept that resolves such potential tensions in Paul's statements is the “covenant”. Both “sacrifice” and “curse” are covenantal concepts. Sacrificial activities are essential for maintaining the covenant between God and his people. When God's people sin, sacrifice provides the means to attain forgiveness and to remain in the covenant. However, the covenant can be broken by grievous sins such as idolatry, which result in the loss of the sanctuary and the sacrificial means. Consequently, they would fall under the “curse” of the covenant. This covenantal perspective underlies Paul's soteriology. This thesis demonstrates that in Paul's understanding Christ's death serves both ends: the termination of the Mosaic curse by becoming a curse, and the dedication of his life-blood for the maintenance of the renewed covenant. These two things are related yet not identical. As test cases for this covenantal model, this research examines three Pauline texts. Galatians 3:13 describes the redemption of God's people from the Mosaic covenantal curse. Deutero-Isaiah envisaged this event as a new “Exodus”, about which Paul talks in 1 Corinthians 5:7. Romans 3:25 illustrates the eschatological Yom Kippur for this new Exodus people consisting now of Jews and Gentiles, which sustains and sanctifies God's renewed covenant people to the end.

M.A. / Please refer to full text to view abstract

M.A. / Die skrywer van hierdie evangelie stel die doel daarvan as om mense voor 'n keuse te plaas, 'n keuse vir of teen Jesus die Seun van God. My doel is dan om die evangelie meer verstaanbaar te maak deur te poog om die lewe waaroor dit in die evangelie gaan, te verklaar. Omdat die evangelie ook dien as 'n teologiese verklaring, sal ek ook probeer aandui wat die toelogie van die Johannesevangelie is. Oor die dood sal daar nie breedvoerig gehandel word nie, aangesien hierdie evangelie bekend staan as die evangelie van lewe.