Thesis (S.T.M.)--Dallas Theological Seminary, 2001. / Includes bibliographical references (leaves [54]-58).

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 2003. / Includes vita. Includes bibliographical references (leaves 132-141).

Thesis (Th. M.)--Dallas Theological Seminary, 2002. / Includes bibliographical references (leaves [87]-96).

This study will demonstrate that penal substitutionary atonement is necessary for the new creation. The new covenant promises are inaugurated at Jesus’ death and at Pentecost when the Spirit indwells Christians; the promises are consummated in the new heavens and the new earth. Jesus says that his death inaugurates the new covenant at the Last Supper (Luke 22:14-20). This study will argue that the new covenant promises of forgiveness, transformation by the Spirit, God’s abiding presence, and the believer’s knowledge of God require penal substitutionary atonement. Chapter 1 recounts the critique that penal substitution cannot account for transformation and the new creation. The chapter sets up the thesis and methodology of this study, and the rationale of a new covenant approach. Various critiques against penal substitution are also explored. Chapters 2 and 3 serve as foundational chapters in three respects. Chapter 2 presents a defense of penal substitutionary atonement by examining key passages in the Old and New Testaments. Chapter 3 explores the meaning of covenant and enumerates new covenant promises. In addition, the nature of the new covenant is explored by surveying relevant New Testament passages. Finally, the chapter shows that atonement inaugurates the new covenant. Chapters 4-7 each argue that penal substitution is required to fulfill the promises for personal renewal: the forgiveness of sins, the transformation of the heart by the Holy Spirit, God’s everlasting covenant presence, and an intimate knowledge of God by all covenant members. Each promise of the new covenant provides forgiveness of sins, enables empowerment over sin, or overcomes sin’s effects that form a barrier to a relationship with God. Chapter 8 argues that reconciliation requires penal substitutionary atonement, and reconciliation is the ultimate goal of the new covenant; God’ restores his relationship with his people so that he dwells with them in the new created order. Chapter 9 concludes with the affirmation that penal substitutionary atonement is necessary for the new created order, and it explores implications and areas of further study.

South Africa is in a state of flux-everything is changing from the steady collapse of the Rand over the last few years, to major changes in society. In just on ten years the country has changed from a minority White based government to one elected by the nation as a whole. This has rapidly become a one party secular state, in which the church, from being a national institution is in many respects fighting for survival in a society where anything goes. Even though the vast majority of the country subscribe to Christianity, other groups are more vocal in what they believe . With this in mind the topic of this dissertation was decided on. Here is a group of Christians who over the last few years have grown in number and are still adding to their number. They started in 1983 when a few ministers were relating and spending a morning a week together, while still belonging to various other Church denominations. This then became the basis for this new group, which registered a constitution but continues to this day to maintain a non-denominational viewpoint. They called themselves the New Covenant Ministries International. To date they have grown to over seven thousand churches. [Stated by Dudley Daniel, Bloemfontein 2001.] Obviously they are doing some things right or have a dynamic leadership leading them. At the conference held in Bloemfontein [2001], their leader Dudley Daniel reminded them of their roots in Pentecostalism. Many of their original leaders came out of the traditional Pentecostal churches i.e. Full Gospel Church of God, Assemblies of God, Pentecostal Holiness Church, United Apostolic Faith Church etc. The aim of this work is to look back and see where the NCMI came from, how the structure is working today and finally to critically evaluate the changes that have occurred since conception. / Thesis (M.A.)-University of Durban-Westville, 2001.

This thesis seeks to understand the rationale for membership in the Zion community envisaged by Isaiah 56-66. Previous scholarship has produced no holistic consideration for the use of the Abrahamic and Sinaitic covenants in the depiction of Zion's establishment. Part One of this thesis investigates the Zion community and its membership rationale, Abrahamic and Sinaitic covenantal roots, and Zion's establishment as Yahweh's community in the Core (Is. 60:1-62:12). Part Two shows how the rationale is applied to membership, i.e., to both inclusions and exclusions in the Framework sections (Is. 56-57; 65-66). Select exegesis of the Core shows the establishment of the Zion community (Ch. 1), then allusions in the Core to the earlier Abrahamic and Sinaitic covenants are used to compare the establishment of Zion with that of Abraham and Israel respectively (Chs. 2-3). Finally exegesis of the Framework sections demonstrates application of the rationale for inclusions in and exclusions from the community (Chs. 4-6). The covenantal nature of Zion's establishment is the key to her membership; its granting is seen in the promise of inclusions and its withdrawal in the threats of exclusions. Allegiance to Yahweh and holiness constitute the rationale for membership.

The present study is an analysis of covenantal identity and ritual boundaries based on texts ranging from the Old Testament, the Book of Jubilees, the Dead Sea Scrolls to the New Testament. A pattern of interdependence between group identity and boundary marks is traced, and the following thesis is examined: a community's identity is reflected in boundary marks, and ritual boundaries reflect a corporate identity. By using this general principle to interpret biblical and intertestamental material a pattern emerges: when identity is defined in ethnic categories, boundaries are wide, national boundaries, when identity is defined in particularistic categories, such as priestly purity, boundaries are narrow markers of purity. When identity is changed, boundaries change. Having chosen the Old Testament covenant concept as a term for ecclesiological identity the writer demonstrates that covenantal identity changes in Palestinian Judaism not least because it narrows down and builds on the principle of law. As a result of this, ritual boundaries become narrow marks of law observance. When such an interpretation is challenged by Paul covenant is redefined. The Old Testament and intertestamental pattern of interdependence helps to explain that Paul reinterprets covenant and why old ritual boundaries are replaced. Since for Paul identity is grounded in faith in the one Christ, the ecclesiological boundary is no longer an exclusive covenant rite, such as circumcision, rather baptism is, since it serves as a rite of identification with Christ and a mark of possession of the Spirit. This reflects a radical change in ecclesiology. When Christian baptism is the boundary marker that reflects unity with Christ and serves as an inclusive rite; it simultaneously becomes the only symbol for incorporation in the one church.

Thesis (M.A.)--Western Conservative Baptist Seminary, 1989. / Abstract. Includes bibliographical references (leaves 51-56).

Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1989. / Includes bibliographical references (leaves 169-177).

Thesis (M.A.)--Columbia Biblical Seminary and Graduate School of Missions, Columbia, S.C., 1989. / Abstract. Includes bibliographical references (leaves [70]-77).