Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-07-31T13:17:13Z No. of bitstreams: 1 rogeriosantosbebber.pdf: 1821298 bytes, checksum: ebc7e8dd85d21302b8f0f06ce4cd5e7b (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-08-08T18:27:21Z (GMT) No. of bitstreams: 1 rogeriosantosbebber.pdf: 1821298 bytes, checksum: ebc7e8dd85d21302b8f0f06ce4cd5e7b (MD5) / Made available in DSpace on 2017-08-08T18:27:21Z (GMT). No. of bitstreams: 1 rogeriosantosbebber.pdf: 1821298 bytes, checksum: ebc7e8dd85d21302b8f0f06ce4cd5e7b (MD5) Previous issue date: 2012-08-28 / Uma questão atual para a teologia das religiões é como articular o cristocentrismo da fé católica com o pluralismo religioso de princípio. Jacques Dupuis responde propondo, por meio de uma cristologia trinitária e do Espírito, uma consideração mais ampla da salvação que garanta a constitutividade do evento-Cristo, mas integre as economias do Lógos ásarkos e do Espírito no único desígnio salvífico. Ao desvelar a dimensão teocêntrica do inclusivismo Dupuis abre-o à relacionalidade e à complementaridade interreligiosa, bem como reconhece às tradições religiosas a “mediação” da salvação para os seus fieis. A ortodoxia reage reafirmando a doutrina tradicional da Igreja. O modelo teológico de Dupuis, ao mesmo tempo em que prenuncia uma nova possibilidade de configuração histórica para o cristocentrismo, vitaliza o debate teológico. Em torno destas questões gira esta dissertação. / A current issue for theology of religions is to articulate the christ-centrism of catholic faith with religious pluralism of principle. Jacques Dupuis responds by proposing, through a Trinitarian spirit Christology, a wider consideration of salvation that guarantees the constitutivity of Christ event, but integrates the economies of the Lógos ásarkos and the Spirit in the only plan salvation. Bay revealing the scale of theocentric inclusivism Dupuis opens them to relationality and complementarity interfaith as well as recognizes from religious traditions the "mediation" of salvation for the faithful. Orthodoxy reacts by reaffirming the traditional doctrine of the Church. The theological model of Dupuis at the same time that portends the possibility of a new historical configuration to christ-centrism vitalizes the theological debate. This thesis revolves around these issues.

Consacrée aux représentations de l’Ascension du Christ en Occident entre le 9e et le 13e siècle, la thèse entreprise propose une analyse de l’épisode de la montée du Christ au ciel d’après son iconographie. Cette analyse comporte plusieurs séquences. S’agissant d’un sujet religieux, nous avons d’abord présenté les sources canoniques, puis les commentaires qui en ont été faits. Une mise au point sur la liturgie a également été nécessaire. En méthode, selon les principes de l’analyse sérielle visant à repérer les récurrences et les particularités d’un sujet iconographique, un corpus de 325 œuvres a été constitué. Le nombre conséquent d’œuvres recensées a permis d’utiliser différentes méthodes statistiques, comme l’analyse factorielle multiple (AFM) et l’analyse statistique implicative (ASI) : combinant méthodes quantitative et qualitative, ces outils ont permis de mettre en lien des interactions entre les différents motifs de l’image. Nous avons ainsi dégagé plusieurs types iconographiques dans la manière de représenter le Christ, mettant en avant la mobilité iconographique du sujet. Cette méthode nous a permis de dégager les traits d’interprétation de l’image. Nous avons procédé à l’analyse de l’image à travers l’étude des motifs iconographiques, le schéma de composition du sujet, ou encore l’interprétation d’un programme iconographique. La mise en parallèle avec des commentaires de l’Ascension a offert un nouvel éclairage sur l’interprétation des images : reflet d’une époque, d’une pensée commune, il a été possible d’apporter de nouvelles clés de lecture de certaines représentations ou associations d’images. À travers l’étude de l’iconographie de l’Ascension du Christ, c’est toute la complexité de l’image médiévale qui est apparue. D’abord étudiée pour elle-même dans l’analyse des motifs, elle a mis en lumière la diversité du sujet, d’un point de vue tant iconographique que théologique. Replacée ensuite dans son contexte de création, elle a révélé de nouvelles combinaisons iconographiques, aboutissant à de nouvelles possibilités de comprendre l’image. / This thesis is dedicated to western representations of the Ascension of Jesus Christ between the IX and XIII Centuries and offers an analysis of this episode according to its iconography. This analysis consists of several sequences. As it is a religious subject, we have first the canonical sources, followed by the comments made on them. Clarification on the liturgy was also necessary. For the method, and according to the principles of serial analysis aimed at identifying the recurrences and particularities of an iconographical subject, a corpus of 325 works of art was constituted. The substantial amount of inventoried works of art permitted utilising different methods of statistics, such as the Implicative Statistical Analysis (ISA) and the Multiple Factorial Analaysis (MFA). These tools, combining quantitative and qualitative methods, permitted the establishment of connections between the images’ different motives. Several iconographical types in the representation of Christ were identified, showing the iconographical mobility of this subject.This method also allowed us to reach the main iconographical lines of the image. We proceeded to the images’ analysis through studying the iconographical motives, the subject’s composition and the interpretation of the iconographical programme. The parallel display with the comments on the Ascension shed new light upon those images’ interpretation: reflection of a time, a common belief; it was possible to bring new keys of understanding of certain representations or associated images. Through the iconographical study of Christ’s Ascension, the whole complexity of medieval image was brought highlighted. Firstly studied for itself during the motives analysis, it showed the diversity of the subject from iconographical and theological points of view. Later replaced in its context of creation, it revealed new iconographical combinations, leading to new possibilities of interpreting the image.

The subject treated in this thesis is the doctrine of the church among the English Calvinistic Baptists in the period, circa 1640-1660. This timeframe covers the significant phase of early Calvinistic Baptist emergence in society and literary output. The thesis seeks to explore the development of theological commitments regarding the nature of the church within the turbulent historical context of the time. The background to the emergence of the Calvinistic Baptists was the demise of the Anglican Church of England, the establishment by Act of Parliament of the Westminster Assembly of Divines, and the establishment of a Presbyterian Church of England. The English experiment with Presbyterianism began and ended in the years covered in this work. Ecclesiology was thus one of the most important doctrines under consideration in the phase of English history. This thesis is a contribution to understanding alternative forms of ecclesiology outside of the mainstream National Church settlement. It will be argued in this thesis that the emergence and development of Calvinistic Baptist ecclesiology was a natural development of one stream of Puritan theology of the church. This was the tradition associated with Robert Brown, and the English separatist movement dating from the 1570s. This tradition was refined and made experimental in the work of Henry Jacob. Having developed his ecclesiology in the Netherlands, in 1616 Jacob founded a congregation in Southwark, London from which Calvinistic Baptists would emerge with distinct baptismal convictions by 1638. Central to Jacob's ideology was the belief that a rightly ordered church acknowledged Christ as King over his people. The Christological priority of early Calvinistic Baptist ecclesiology will constitute the primary contribution of this thesis to investigation of dissenting theology in the period.

AFRIKAANS: Die Christendom is steeds die grootste religieuse beweging en die ontstaan daarvan word aan die historiese persoon, Jesus Christus, toegeskryf. Alhoewel talle Hom steeds as Verlosser en Here aanbid, bestaan alternatiewe opvattinge wat Hom tot ʼn mens reduseer wat tot ʼn verhewe geestelike vlak beweeg het. Vir die mensdom dien Hy dus slegs as voorbeeld en is teenstellend tot die tradisionele beskouing eeuelank deur die ortodokse Christendom voorgehou. Navorsers wat hierdie oorwegend ebionitiese opvatting jeens Jesus huldig, beweer dat die Nuwe Testament verkeerdelik goddelikheid aan Jesus toeskryf. Die wonderwerke aan Hom toegedig – veral sy geboorte uit ʼn maagd asook sy liggaamlike opstanding – word veral sedert die Verligting bevraagteken of selfs verwerp. Die betroubaarheid van die Nuwe Testament, en veral die evangelies, kom dus in die gedrang. Die bewering word ook gemaak dat rasionele persone nie meer aan so ʼn argaïese boodskap gehoor kan gee nie. Dié Christus in die vroeë kerk se geloof en verkondiging verwoord, is dus nie dieselfde persoon as dié een wat in die eerste eeu geleef het nie. Die Christus wat tans verkondig word, het dus nooit bestaan nie en die werklike historiese Jesus lê agter hierdie kerugmatiese Christus versluier en moet daarvan verlos word. Die ontstaan van die Skrifkritiek het ook tot die ondersoek na die historiese Jesus gelei. In die twintigste eeu het Barth, Bultmann, Moltmann en Pannenberg nuwere sistematies teologiese bydraes gelewer wat veral op die interpretasie van die opstanding van Jesus Christus gefokus het. Barth en Bultmann het hierin radikaal van mekaar verskil met eersgenoemde wat die belang van die liggaamlike opstanding van Jesus Christus, asook die leë graf as bevestiging daarvan, beklemtoon het. Met hierdie gebeure is Hy ook as die Seun van God aangetoon. Bultmann, aan die anderkant, het heelwat gegewens in die evangelies as van mitologiese aard beskou. Die opstanding is dus nie ʼn gebeurtenis in die geskiedenis van die wêreld nie en Jesus het slegs in die bewussyn van die dissipels opgestaan. Sy invloed het teologie-beoefening daarna drasties beïnvloed. Moltmann en Pannenberg beklemtoon die belang van die liggaamlike opstanding van Jesus as gebeure in die wêreldgeskiedenis en dus vir historiese navorsing oop. Beide beklemtoon ook die kosmiese belang van die Jesusgebeure. Die brandpunte in die teologiese debat rakende die opstanding behels wonderwerke asook die belang van historiese navorsing. Die bewerings in die evangelies aangaande die leë graf asook Jesus se verskynings, is dus in die spervuur. ʼn Fundamentele vraag is wat tot die ontstaan van die Christendom gelei het, asook die bepaalde vorm wat dit aangeneem het. Die historiese probleem bly steeds dat Jesus Christus se impak op die wêreldgeskiedenis die afgelope twee duisend jaar ongeëwenaard is. Die paradoksaliteit hiervan hang met die historiese feit saam dat Jesus na sowat drie tot vier jaar van sy bediening op ʼn aaklige wyse aan ʼn Romeinse kruishout gesterf het. Die verrassende was dat hy binne ʼn paar dae daarna deur veral Jode as God vereer is en hierdie beweging het binne ʼn kort tyd duisende volgelinge gehad. Die deurslaggewende rede vir hierdie drastiese verandering was dat ʼn aantal persone vanaf die derde dag na sy kruisdood beweer het dat hulle hom lewend ervaar en met hom oor ʼn periode van veertig dae ontmoetings gehad het. Hierdie persone het binne sewe weke hierdie gebeure as sentraal in hulle verkondiging beskou en dit het tot die ontstaan van die Christendom gelei. Hierdie drastiese gevolg vra na ʼn buitengewone oorsaak. Die tradisionele Christelike apologetiek aangaande die identiteit en betekenis van Jesus Christus as Seun van God is tot ʼn groot mate op die getuienis rakende wonderwerke in die evangelies, met die opstanding as hoogtepunt, gefundeer. Sedert die Verligting is die moontlikheid van wonderwerke egter bevraagteken en hiertoe het veral Spinoza en Hume bydraes gelewer. Die naturalistiese uitgangspunt het voorkeur geniet en daartoe gelei dat die moontlikheid van wonderwerke apriories uitgeskakel is. Die wetenskap het veral die Newtoniaanse meganiese ordening van die heelal aangehang. Aangesien wonderwerke ʼn verbreking hiervan is, is dit bevraagteken en selfs verwerp. Die betroubaarheid en die aard van die evangelies is dus aan die orde aangesien dit hierdie gebeure rapporteer. Die strewe na gelykvormigheid op alle gebiede in die wetenskap het daartoe gelei dat die opstanding van Jesus apriories uitgeskakel is aangesien ons tans geen ervaring het van dooie mense wat opstaan nie. Gevolglik is die evangelies histories onbetroubaar en heelwat gegewens daarin as van mitologiese aard beskou. Geskiedenis word egter deur onvoorspelbaarheid gekenmerk en uit die rapportering in die evangelies blyk die opstanding van Jesus Christus histories te wees. Die Joodse wêreldbeskouing waarbinne hierdie Jesusgebeure plaasgevind het, word juis deur God se optrede in die eskiedenis gekenmerk. Aangesien die opstanding as historiese gebeurtenis oorgedra word, blyk dit vir ondersoek oop te wees. Die literêre aard van die evangelies vergelyk met dié van Grieks-Romeinse biografieë van daardie tydperk – al is hulle met teologiese en kerugmatiese aspekte vermeng. Aangesien die Nuwe Testament en spesifiek die evangelieverhale in die Joodse wêreldbeeld veranker is, blyk die historiese betroubaarheid daarvan voorop te wees en rapporteer hulle dié Jesus van die geskiedenis. Veral die ooggetuie-aard daarvan, asook nabyheid aan die gebeure, maak hierdie dokumente betroubaar. Die opstandingsparadigma het met verloop van tyd in die Joodse gedagtegang ontwikkel en het deurentyd met liggaamlikheid te make gehad. Die Skepper- en Verbondsgod is lief vir sy skepping en algaande het die opvatting posgevat dat Hy nie sou toelaat dat sy skepping en veral die mense met wie Hy in ʼn verhouding getree het, tot niet sou gaan nie. Die term “opstanding” het in die eerste eeu vir beide Jood asook heiden liggaamlikheid beteken. Laasgenoemde het liggaamlike opstanding egter as onmoontlik beskou, maar die vroegste Christene, wat veral uit die Judaïsme gekom het, het dit aangaande Jesus Christus gesê. Met hul opmerking: “Hy is op die derde dag opgewek,” is die liggaamlike interpretasie voorop en laat reg aan die opstandingsverhale in die evangelies geskied. Die direkte, oftewel spesifieke, historiese getuienis rakende die opstanding van Jesus Christus fokus op die leë graf, asook die ontmoetings wat talle persone daarna met Jesus gehad het. Hulle het Hom opnuut lewend ervaar, alhoewel sy liggaam verandering ondergaan het. Die eerste Christene was egter nie op hierdie gebeure voorberei nie. Enige alternatiewe verklarings vir die leë graf asook ontmoetings daarna, lei tot allerlei ingewikkelde hipoteses wat die historiese gebeure nie op koherent eenvoudige wyse verklaar nie. Van belang, egter, is dat enige historiese ondersoek nie met absolute sekerheid nie, maar met waarskynlikheid gepaardgaan. Die indirekte historiese getuienis (omstandigheidsgetuienis) aangaande die opstanding van Jesus Christus het onder andere met die verandering van die eerste dissipels, asook die ontstaan van die Christendom te make. Joodse tradisies wat vir eeue gekoester en van lewensbelang beskou is, het binne ʼn kort tyd onder die eerste Christene, meestal Jode, drasties verander. ʼn Hoë Christologie het ook vroeg sy beslag gekry en die Nuwe Testament reflekteer hierdie teologiese benadering tot Jesus Christus as Logos en dus deel van die Drie-eenheid – veral die vroeë formule in 1 Korintiërs 15:3-7 onderstreep dit. Jesus se sterwe is ook op hierdie vroeë stadium as soteriologies aangedui. Verdere omstandigheidsgetuienis behels die herdefiniëring van die Joodse messiaanse verwagting asook die Joodse Godbeskouing. In Jesus het die God van Israel en die kosmos tussen sy skepsele kom woon. Gefundeerde historiese opstandingsnavorsing is tans van fundamentele belang en lei tot identifisering van die historiese Jesus. Dit identifiseer Hom ook as die vertrekpunt en historiese verwysing rakende die Godvraag. Met sy opstanding het Jesus die nuwe skepping en God se koninkryk ingelei wat die vernietiging van die dood impliseer. Die soteriologie sluit ook die totale materiële werklikheid in en die liggaamlike opstanding van Jesus beklemtoon dit juis. Die opstanding van Jesus Christus is koherent met ʼn Christelik-teïstiese wêreldbeskouing en lei noodwendig tot die herdefiniëring van enige wêreldbeskouing. Die Christosentriese benadering tot God toon ook God se aard aan ons. Veral die dienskneggestalte, asook die beoefening van geregtigheid, was by Hom voorop en toon aan dat navolging van Hom hieraan voorkeur behoort te gee. Hiermee word die navolging van Christus gekonkretiseer en die Heilige Gees speel hierin ʼn fundamentele rol. Verwondering en sinvolheid van die lewe word deur die opstanding van Jesus Christus daargestel. Die opstanding van Jesus bied dus ʼn fundamentele uitdaging aan enige wêreldbeskouing aangesien die mees aanvaarbare historiese verklaring vir hierdie gebeurtenis is dat Jesus liggaamlik uit die dood opgestaan het – dus ‘n unieke gebeurtenis van fundamentele en kosmiese belang. Die hipotese dat Jesus van Nasaret uit die dood opgewek is, was in die eerste eeu net so kontroversieel as tans en word nie slegs deur die moderne mens bevraagteken nie. Dit verskaf egter die mees koherente en bevredigende verklaring vir die ontstaan van die Christendom asook die spesifieke vorm wat dit aangeneem het. ENGLISH: Christianity remains the largest religious movement and its origin is ascribed to the historical person of Jesus Christ. Although many still worship him as Saviour and Lord, alternative viewpoints reduce him to a mere human being that evolved to a highly developed spiritual plane. To humankind he is therefore nothing more than an example and contradicts the traditional viewpoint held by orthodox Christianity throughout the centuries. Researchers subscribing to this ebionitical viewpoint, is of the opinion that the New Testament wrongly depicts him as God. Since the Enlightenment, especially the miracles ascribed to him – his virginal conception and bodily resurrection – are questioned, or plainly rejected. The reliability of the New Testament, and the gospels specifically, is questioned. It is maintained that a rational person can no more adhere to such an archaic message. Therefore, the Christ of the early faith and proclamation of the church, is not the same person who lived in the first century. The Christ presently proclaimed thus never existed and the real historical Jesus should be released from captivity. The commencement of Scriptural criticism led to the search for the historical Jesus. In the twentieth century Barth, Bultmann, Moltmann and Pannenberg produced newer systematic theological contributions that focused on the interpretation of the resurrection of Jesus Christ. In this regard Barth and Bultmann differ substantially. Barth emphasises the importance of the bodily resurrection as well as the empty tomb of Jesus Christ as its corroboration, thereby confirming Him as the Son of God. Bultmann, on the other hand, regards much of the gospels as mythology. The resurrection, therefore, is not an event in the history of the world and Jesus only arose in the minds and memories of the apostles. Bultmann had an immense influence on theological research in the twentieth century. Moltmann and Pannenberg emphasise the importance of the bodily resurrection of Jesus as an event in world history and thus open to historical verification. Both emphasise the cosmic importance of the Jesus event. The issues in the theological debate regarding the resurrection are miracles and the importance of historical research thereof. The assertions in the gospels regarding the empty tomb and Jesus’ appearances are under scrutiny. A fundamental question is what led to the origin of Christianity as well as its specific features. The historical problem remains that the impact Jesus Christ made on world history the past two thousand years, is without parallel. Paradoxically it coheres with the historical fact that Jesus, after two to three years of ministry, was crucified by the Romans. The amazing development, however, is that within a few days mostly Jews worshipped him as God and within a short time this movement grew to multitudes praying to Jesus. The reason for this dramatic change was the announcement by a few people that on the third day after his crucifixion they had experiences of Jesus being alive and this continued for forty days. Within seven weeks these people announced this event as central to their faith and praxis and led to the origin of Christianity. Such a drastic effect cries out for a drastic cause. The traditional Christian apologetic regarding the identity and meaning of Jesus Christ as the Son of God is to a great extent founded on miracles in the gospels with the resurrection as the ultimate example thereof. Since the Enlightenment the possibility of miracles were questioned and Spinoza, as well as Hume, played a role in this. The naturalistic viewpoint enjoyed preference and led to the prior exclusion of miracles. The Newtonian mechanical ordering of the universe was the chosen scientific paradigm. Due to the fact that miracles represent a violation thereof, it was questioned and even rejected. Thereby the reliability as well as the nature of the gospels are questioned because they report these events. The quest towards uniformity in all aspects of science led to the prior exclusion of the resurrection of Jesus because of the contemporary lack of experience of deceased people rising from the dead. Therefore the gospels are regarded as later additions to the historical Jesus and interpreted as mythology. History is contingent and the gospels report the resurrection of Jesus as historical. The Jewish worldview that provided the setting for the events surrounding Jesus, had fundamentally been moulded by God’s involvement in history. Because the resurrection is reported as an historical event, it is open to research. The literary character of the gospels resembles biographies of that time although mixed with theological and kerygmatic aspects. Due to the fact that the New Testament, and specifically the gospels, are rooted in the Jewish worldview it seems that their historical reliability is above question and they represent the Jesus of history. Their eyewitness testimony and nearness to the events, specifically, establish these documents as reliable. Jesus’ selfconsciousness also comes to the fore and contributes to the religious-historical context that signifies the high probability of the bodily resurrection and meaningfully explains it. The resurrection paradigm developed in the Jewish mindset over time and had to do with corporeality. The Creator and God of the covenant loves his creation and the viewpoint gradually developed that He would not allow his creation, and especially the people to whom He relates, to perish. “Resurrection” in the first century to both Jew and gentile had to do with bodies. The gentiles regarded bodily resurrection as impossible, but the earliest Christians – mostly Jews – proclaimed it regarding Jesus. With their remark: “He is risen on the third day,” corporeality was foremost and reflected the resurrection narratives in the gospels. The direct, or specific historical witness regarding the resurrection of Jesus Christ, focuses on the empty tomb, as well as meetings with Jesus following the discovery of the empty tomb. They experienced him alive again, although his body had changed. The first Christians were not prepared for these events. Any alternative explanation for the empty tomb and meetings afterwards, leads to complicated hypotheses that do not reflect the historical events in a coherent and simple way. Of importance, however, is that historical research does not lead to absolute certainty but probability. The indirect historical evidence (circumstantial evidence) regarding the resurrection of Jesus Christ, focuses on the change the first disciples underwent, as well as the origin of Christianity. Jewish tradition for centuries regarded as of fundamental and life importance, changed dramatically within a short time period amongst Christians, mostly Jews. A high Christology developed within a very short time and the New Testament reflects this theological viewpoint with regard to Jesus Christ as Logos and thus part of the Trinity. The early formula in 1 Corinthians 15:3-7 highlights this. At an early stage Jesus’ death was also indicated to be of soteriological nature. Further circumstantial evidence consists of the redefinition of the Jewish messianic expectation as well as the Jewish view about God. In Jesus the God of Israel and the cosmos came to dwell amongst his creatures. Thorough historical research is of fundamental importance and leads to identifying the historical Jesus. This establishes him as the historical reference point regarding the question about God. With his resurrection Jesus initiated the new creation as well as God’s kingdom and implies the annihilation of death. Soteriology has to do with the total universe, including its materiality, and the bodily resurrection of Jesus accentuates this. The resurrection of Jesus is coherent with a Christian-theistic worldview and necessarily leads to redefining any worldview. The Christological approach to God also shows his character. Servanthood, as well as righteousness, especially, was fundamental in his conduct. This implies that his followers should give this special attention. In this way the imitation of Christ becomes visible and the Holy Spirit plays a fundamental part. The resurrection of Christ accomplishes a sense of wonder as well as meaning to life. The resurrection of Jesus challenges any worldview fundamentally because the most acceptable historical explanation for this event is that Jesus rose bodily from the dead. This signifies a unique event of cosmic importance. The hypothesis that Jesus of Nazareth rose from the dead, was in the first century just as controversial as today and not only questioned by modern man. It still provides the most coherent and satisfying explanation for the origin of Christianity as well as the specific form it took. / Thesis (PhD)--University of Pretoria, 2010. / Dogmatics and Christian Ethics / unrestricted

The motif of “the Prophet like Moses” plays an important role in John’s Gospel. This motif is from the promise of God about the eschatological Prophet who will disclose God’s will to the people in Dt 18:15, 18. The background of this motif is basically to be found in Dt 18:15, 18. The promise of God about this Prophet has a deep relationship with the Word of God. The reason, firstly, is that Dt 18:15, 18 indicates it. Secondly, the definition of a prophet is not a miracle worker or a soothsayer, but the deliverer of the Word of God. It is also used in the OT. Various people (Elijah, Jeremiah, Isaiah and Ezekiel) used the prophetic fomula of Dt 18:15, 18. The next step to study this motif is to find allustions to Dt 18:15, 18 in John’s Gospel. It can be divided into two groups. The one group is concerned with the word “prophet” that might presume “the Prophet like Moses” (Jn 1:21, 25, 45, 5:46, 6:14, 7:40, and 52). The other is concerned with the prophetic formula that was related to the Word of God (Jn 3:34, 5:19, 30, 8:26, 28, 40, 12:49, 14:10, 31, 16:13, 17:8, and 17:14). These allusions indicate that this motif is related to several Christological titles (the Christ, the Logos, the Son of God). The Christ was used in juxtaposition with the Prophet in John’s Gospel. The concept of the Christ is joined to the concept of the Prophet. In the case of the Logos, Jesus is the perfect “Prophet like Moses”, because he is a deliverer of the Word of God as well as the Word of God himself. In the case of the Son of God, Jesus knows the Father face to face like Moses, but perfectly, because the Son and the Father is one in John’s Gospel. John uses the motif of “the Prophet like Moses” in Dt 18:15, 18 as the connecting link between the Christological titles. The reason is firstly that it is the Prophet promised by God. Secondly, in the history of redemption, many people expected this Prophet. Lastly in Jesus’ era, this Prophet was considered to be the eschatological figure who would clarify the Son’s coming into the world as the Word of God. / Dissertation (MTh)--University of Pretoria, 2009. / New Testament Studies / unrestricted

[pt] O horizonte teológico, assim como a realidade humana, é um desafio a enfrentar na atualidade Para os cristãos, Jesus Cristo, suas palavras e ações se tornam a perspectiva por meio da qual se avalia a realidade. A dissertação tem como objeto o princípio cristológico na relação entre Criação e Salvação. Para tal, primeiramente, foi feita uma revisão dos textos bíblicos e da tradição sobre a criação do homem e sua relação com Deus, para evidenciar o direcionamento da criação para a salvação em Cristo. A Constituição Gaudium et Spes declarou que o fundamento do ser humano e do seu destino último só pode ser compreendido a partir do mistério de Cristo. A partir do princípio cristológico buscou-se apresentar o ministério de Jesus e a importância do tema do seguimento para evidenciar como o ser humano adquire sua identidade em Cristo. Por fim, através da discussão do significado teológico da ressurreição foi possível demonstrar que a esperança permanece radicada na vitória de Cristo, e, portanto, que já pode ser experimentada na perspectiva da produção de sentido para a vida humana, recuperando sua fonte mais genuína em Cristo. Concluiu-se que o ser humano é criado em Cristo, e traz em si a imagem de Deus que é Cristo, pois na encarnação o ser humano visualiza Aquele do qual foi criado imagem, Cristo, e o seu caminho no seguimento de Jesus participando do Reino de Deus. Por isso, Cristo é a identidade e a esperança do ser humano. / [en] The theological horizon, as well as the human reality, is a challenge today. For Christians, words and actions of Jesus Christ become the perspective through which one evaluates the reality. The Christological principle in the relationship between Creation and Salvation is the subject of this dissertation. To address this issue, first, a review of the biblical texts and the tradition on the creation of man and his relationship with God was made to show that the guidance of creation to salvation in Christ. In the Constituição Gaudium et Spes in order to find the essence of the human being and his destiny can only be understood through the mystery of Christ. The dissertation sought to present the Ministry of Jesus and the importance of the topic to highlight how the human being acquires his identity in Christ. Finally, by discussing the theological significance of the resurrection it was possible to demonstrate that hope remains rooted in Christ s victory and, therefore, may already be experienced in human life by recovering its most genuine source in Christ. Thus, it can be concluded that the human being is created in Christ and that he brings within the image of God, which is Christ, because in the human incarnation the human being sees Him from whom his image was created, Christ. The human being also sees his path in following Jesus participating in the Reign of God. Christ is the identity and human hope.

Pentecostalism has always been regarded as a movement that does not have all the ecclesiastical qualities that qualify it to be called a fully-fledged tradition alongside other major streams of Protestantism. Contrary to popular theologies that undermine the great role that the Pentecostal tradition can play in the global church, modern Pentecostal theologies agree that most of the misconceptions and assumption are misplaced because the Pentecostal tradition is a rich tradition with vital elements and symbols necessary to advance the ecumenical goal of unity and reconciliation. Based on this perception that Pentecostal ecclesiology is ecumenical, this research critically analyses Pentecostal ecclesiology as portrayed by Kärkkäinen in order to determine its ecumenicity or relevance to the ecumenical goals of unity, tolerance and reconciliation. This research confronts the paternalistic assumptions and misconception that regard Pentecostalism as simply a superstitious and naive sect which is only relevant to the lower class by bringing out the different elements and symbols within the tradition that are vital for the success and development of the global church in a modern global context. Some of the critical elements and symbols within the Pentecostal tradition that are explored within this study include÷ unity in diversity, the mission nature of the church, experiences of the Spirit as portrayed in its Pneumatological Christology and Soteriology, its rapid adaptation to new global south contexts and critical elements of inclusivity and plurality as portrayed in the foundations of the tradition. / Philosophy, Practical and Systematic Theology

The final chapter of Luke 24 exhibits a peculiar interest in the body of Jesus, which has historically led to theologians interpreting the passage as mainly concerned with christological matters. The phrase “body of Christ” can be understood in regard to the Eucharist meal, but also as employed by Paul to speak of the community of believers. Could the focus on the body in Luke 24, and its climactic recognition scene with Jesus breaking the bread, invoke symbolism related to the corporate community? If so, it could serve as an elegant narratological transition onto Acts. This paper presents a narrative–rhetorical analysis of Luke24:1–53 and a semantic–rhetorical analysis of Did 9:3–4, investigating the use of the symbolism and the ideas associated with the bread of the Eucharist as the body of Jesus. Both analyses are concerned with the historically situated author–reader and utilizes Relevance theory from the field of linguistics to help determine whether the suggested symbolism maybe at play in Luke 24. The study concludes that the bread of the Eucharist carries symbolism that communicates how God’s Wisdom is shared among, and existing within, the community of believers, and that this understanding underlies the entire narrative of Luke 24—adding an ecclesiological layer to the passage.

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