The thesis explores the subject of purgatory and its relative value for modern people. It summarises: 1. The manner in which biblical texts used to underpin the doctrine; 2. The history of the doctrine within the Roman Catholic Church and the reaction to it during the Reformation and beyond; and 3. Contemporary formulations of purgatory and purgatory-like ideas. The thesis argues, from several perspectives, that a modern formulation of the doctrine is: 1. Reasonable; 2. Biblically consistent; 3. Meets the criteria of an established Tradition at practice within the Church; and 4. Is capable of assisting people in understanding and appreciating the existential questions of death and the after life. The thesis is approached from the angle of a Legal Counsel presenting an argument for acceptance of the thesis. / SYS THEOLOGY & THEOL ETHICS / MTH (SYSTEMATIC THEOLOGY)

While the Left Behind Corpus may be commended for being an effective tool for evangelism, the question arises of whether or not its themes engender a theology of extermination, indeed a creeping crusade; “creeping” in the sense of it being a movement of stealth and not one of high visibility – “crusade” in the sense of a militaristic movement, similar to that of the medieval crusades. I span my research across three artefacts in the LB Corpus in terms of its embedded interpretation, discourse and ideology; in fact three separate entities for explanatory purposes, but in effect they form a single entity of interaction and cross-production. I am therefore extending many niches of research and critical discourse to what I envisage as the wider context of the LB Corpus: its potential for social construction, and its enigmatic connections with other apocalyptic-driven and crusade-like movements. Based as it is on “consistent literalism,” the LB Corpus can only be countered by an exegetical approach that situates the foundational text for the Left Behind phenomenon, Revelation 7, in its historical setting, while taking cognisance of the particularities of early Christianity, with its Jewish heritage lived out in a Graeco-Roman environment. In offering an alternative reading, I take some cues from Vernon Robbins‟ socio-rhetorical approach and draw from perspectives of theorists across several disciplinary fields in pointing out anomalies in a consistent literalism driven interpretation of Revelation 7. / New Testament / Thesis (D.Litt. et Phil. (Biblical Studies))

Text in Afrikaans / Weens kerke se eskatologiese verskille is daar twee hoofstrome van millennialisme: chiliasme en antichiliasme, wat tradisioneel as alternatiewe teenoor mekaar gestel word. Hierdie verhandeling behels egter 'n holistiese vergelyking van verskillende eskatologiee en hulle gepaardgaande millennialismes, ten einde die drie hoofstrome van millennialisme: pre-, post- en amillennialisme, met Konig se millennialisme te vergelyk. 'n Literatuurstudie toon dat Konig eskatologie definieer as die realisering van God se doel (die verbond) met die skepping deur die persoon van Jesus Christus. Die realisering van hierdie doel het met Christus se eerste koms in die Nuwe-Testamentiese bedeling begin. Derhalwe handhaaf Konig 'n Christosentriese eskatologie i.p.v. die tradisionele 'verdinglikte' eskatologie wat die eskatologie definieer as die allerlaaste dinge wat moet gebeur voor die einde van die wereld. Waarteoloe dus in die algemeen slegs 'n gedeelte van die N.T. as eskatologiese veld beskou (soos bv. Barth wat die eskatologie by Christus se opstanding begin, en Moltmann wat dit by Christus se kruisiging begin), sien Konig die hele N.T. as eskatologie in 'n Christologiese sin. Teenoor sommige teoloe wat weer die O.T. as eskatologie klassifiseer, betoog Konig dat hoewel die O.T. toekomsgerig is, dit nie ware eskatologie kan wees nie, want toe was God se doel/verbond/koninkryk nog nie in die mens Jesus Christus verwesenlik nie. In 'n toekomsgerigte sin kan die O.T., volgens Konig, wel 'eskatologie' genoem word, maar dan sal dit 'mislukte eskatologie' wees. Maar die werklike realisering van God se doel met die skepping deur Christus, het eers in die N.T. met die eerste koms van Jesus Christus begin. Die resultaat van ons evaluering van Konig toon duidelike teologiese verskille wat Konig met die chiliaste en met die antichiliaste het. Konig kan bv. nie saamstem met die chiliaste se idee van 'n millennium wat vir 'n bepaalde tydperk sal bestaan nie. Ook gaan hy nie akkoord met die antichiliaste se sg. millennium wat vir 'n onbepaalde tydperk sal duur nie. Dog ten spyte van verskille tussen Konig en die antichiliaste, is daar wel betekenisvolle ooreenkomste. Hier dink ons bv. aan die felt dat Konig saam met die antichiliaste betoog teen die chiliaste se siening van 'n letterlike vrederyk op die ou aarde wat presies eenduisend jaar sal duur. In ons konklusie is dit duidelik dat die verskille tussen Konig en ander millennialiste te wyte is aan veel meer as net hulle onderskeie hermeneutiese interpretasies van die eskatologie en die sg. millennium. Teenoor die tradisionele eskatologie se verengde teleskopiese tonnelvisie wat die eskatologiese veld beperk net tot 'n allerlaaste eindtydelike bedeling, staan Konig se bree makroskopiese voelvlugvisie wat die eskatologiese lyn vanaf Christus se krip tot by sy troon op die nuwe aarde laat strek. Maar aangesien dit in die lig van Konig se ekumeniese teologie tog moontlik is om eerder die punte van ooreenkoms as die van verskil tussen die millennialistiese benaderings te beklemtoon, word 'n ekumeniese toekomsblik vir die millenniumdebat voorgestel. / Because of eschatological differences amongst churches, there are two main streams of millennialism: chiliasm and antichiliasm, which is traditionally set as alternatives against each other. This dissertation, however, contains a holistic comparison of different eschatologies and their accompanying millennialisms, in order to compare the three main streams of millennialism: pre-, post- and amillennialism, with Konig's millennialism. A literary study shows that Konig defines eschatology as the realization of God's purpose i.e. the covenant) with the creation through the person of Jesus Christ. The realization of this purpose had started at the first coming of Christ in the dispensation of the N.T. Therefore Konig maintains a Christocentric eschatology in stead of the traditional 'thing-ifying' eschatology that defines eschatology as the very last things to happen before the end of the world. Whereas theologians in general would envisage only part of the N.T. as the field of eschatology (as for instance Barth who starts his eschatology at the resurrection of Christ, and Moltmann who starts it at the crucifixion of Christ), Konig would deem the whole N.T. as eschatology in a Christological sense. Over against some theologians that would also classify the O.T. as eschatology, Konig would argue that although the O.T. is oriented towards the future, it could not be true eschatology, since God's purpose/covenant/kingdom was not yet realized through the man Christ Jesus in the O.T. Because of the futurological force of the O.T., it could well be called 'eschatology' according to Konig, but then it would only be an 'unsuccessful eschatology'. But the true realization of God's purpose with the creation through Christ, had only started in the N.T. at the first coming of Jesus Christ. The result of our evaluation of Konig shows distinct theological differences that Konig has with both the chiliasts and the antichiliasts. Konig could for instance not agree with the chiliasts' idea of a millennium that will exist for a definite period of time. Neither could he agree with the antichiliasts' notion that the socalled millennium will continue for an indefinite period of time. Though despite the differences between Konig and the antichiliasts, there are also meaningful similarities. Take for instance the fact that Konig joins the antichiliasts in their argument against the chiliasts' idea of a literal kingdom of peace on the old earth, which will presumably last exactly for one thousand years. In our conclusion it is quite clear that the differences between Konig and the other millennialists are the result of much more than their respective hermeneutical interpretations of eschatology and the socalled millennium. In contrast to the narrow telescopic tunnel vision of the traditional eschatology that limits the eschatological field to an ultimate endtime dispensation, stands Konig's broad macroscopic birdflight vision that stretches the eschatological line from Chrtist's crib to his throne on the new earth. But since it is possible in the light of Konig's ecumenical theology to rather stress the points of agreement than that of disagreement amongst the various millennialistic approaches, an ecumenical vision for the future of the millennium debate is proposed / Philosophy, Practical & Systematic Theology / Th. M. (Sistematiese Teologie)

The thesis explores the subject of purgatory and its relative value for modern people. It summarises: 1. The manner in which biblical texts used to underpin the doctrine; 2. The history of the doctrine within the Roman Catholic Church and the reaction to it during the Reformation and beyond; and 3. Contemporary formulations of purgatory and purgatory-like ideas. The thesis argues, from several perspectives, that a modern formulation of the doctrine is: 1. Reasonable; 2. Biblically consistent; 3. Meets the criteria of an established Tradition at practice within the Church; and 4. Is capable of assisting people in understanding and appreciating the existential questions of death and the after life. The thesis is approached from the angle of a Legal Counsel presenting an argument for acceptance of the thesis. / SYS THEOLOGY and THEOL ETHICS / MTH (SYSTEMATIC THEOLOGY)

Text in Afrikaans / Weens kerke se eskatologiese verskille is daar twee hoofstrome van millennialisme: chiliasme en antichiliasme, wat tradisioneel as alternatiewe teenoor mekaar gestel word. Hierdie verhandeling behels egter 'n holistiese vergelyking van verskillende eskatologiee en hulle gepaardgaande millennialismes, ten einde die drie hoofstrome van millennialisme: pre-, post- en amillennialisme, met Konig se millennialisme te vergelyk. 'n Literatuurstudie toon dat Konig eskatologie definieer as die realisering van God se doel (die verbond) met die skepping deur die persoon van Jesus Christus. Die realisering van hierdie doel het met Christus se eerste koms in die Nuwe-Testamentiese bedeling begin. Derhalwe handhaaf Konig 'n Christosentriese eskatologie i.p.v. die tradisionele 'verdinglikte' eskatologie wat die eskatologie definieer as die allerlaaste dinge wat moet gebeur voor die einde van die wereld. Waarteoloe dus in die algemeen slegs 'n gedeelte van die N.T. as eskatologiese veld beskou (soos bv. Barth wat die eskatologie by Christus se opstanding begin, en Moltmann wat dit by Christus se kruisiging begin), sien Konig die hele N.T. as eskatologie in 'n Christologiese sin. Teenoor sommige teoloe wat weer die O.T. as eskatologie klassifiseer, betoog Konig dat hoewel die O.T. toekomsgerig is, dit nie ware eskatologie kan wees nie, want toe was God se doel/verbond/koninkryk nog nie in die mens Jesus Christus verwesenlik nie. In 'n toekomsgerigte sin kan die O.T., volgens Konig, wel 'eskatologie' genoem word, maar dan sal dit 'mislukte eskatologie' wees. Maar die werklike realisering van God se doel met die skepping deur Christus, het eers in die N.T. met die eerste koms van Jesus Christus begin. Die resultaat van ons evaluering van Konig toon duidelike teologiese verskille wat Konig met die chiliaste en met die antichiliaste het. Konig kan bv. nie saamstem met die chiliaste se idee van 'n millennium wat vir 'n bepaalde tydperk sal bestaan nie. Ook gaan hy nie akkoord met die antichiliaste se sg. millennium wat vir 'n onbepaalde tydperk sal duur nie. Dog ten spyte van verskille tussen Konig en die antichiliaste, is daar wel betekenisvolle ooreenkomste. Hier dink ons bv. aan die felt dat Konig saam met die antichiliaste betoog teen die chiliaste se siening van 'n letterlike vrederyk op die ou aarde wat presies eenduisend jaar sal duur. In ons konklusie is dit duidelik dat die verskille tussen Konig en ander millennialiste te wyte is aan veel meer as net hulle onderskeie hermeneutiese interpretasies van die eskatologie en die sg. millennium. Teenoor die tradisionele eskatologie se verengde teleskopiese tonnelvisie wat die eskatologiese veld beperk net tot 'n allerlaaste eindtydelike bedeling, staan Konig se bree makroskopiese voelvlugvisie wat die eskatologiese lyn vanaf Christus se krip tot by sy troon op die nuwe aarde laat strek. Maar aangesien dit in die lig van Konig se ekumeniese teologie tog moontlik is om eerder die punte van ooreenkoms as die van verskil tussen die millennialistiese benaderings te beklemtoon, word 'n ekumeniese toekomsblik vir die millenniumdebat voorgestel. / Because of eschatological differences amongst churches, there are two main streams of millennialism: chiliasm and antichiliasm, which is traditionally set as alternatives against each other. This dissertation, however, contains a holistic comparison of different eschatologies and their accompanying millennialisms, in order to compare the three main streams of millennialism: pre-, post- and amillennialism, with Konig's millennialism. A literary study shows that Konig defines eschatology as the realization of God's purpose i.e. the covenant) with the creation through the person of Jesus Christ. The realization of this purpose had started at the first coming of Christ in the dispensation of the N.T. Therefore Konig maintains a Christocentric eschatology in stead of the traditional 'thing-ifying' eschatology that defines eschatology as the very last things to happen before the end of the world. Whereas theologians in general would envisage only part of the N.T. as the field of eschatology (as for instance Barth who starts his eschatology at the resurrection of Christ, and Moltmann who starts it at the crucifixion of Christ), Konig would deem the whole N.T. as eschatology in a Christological sense. Over against some theologians that would also classify the O.T. as eschatology, Konig would argue that although the O.T. is oriented towards the future, it could not be true eschatology, since God's purpose/covenant/kingdom was not yet realized through the man Christ Jesus in the O.T. Because of the futurological force of the O.T., it could well be called 'eschatology' according to Konig, but then it would only be an 'unsuccessful eschatology'. But the true realization of God's purpose with the creation through Christ, had only started in the N.T. at the first coming of Jesus Christ. The result of our evaluation of Konig shows distinct theological differences that Konig has with both the chiliasts and the antichiliasts. Konig could for instance not agree with the chiliasts' idea of a millennium that will exist for a definite period of time. Neither could he agree with the antichiliasts' notion that the socalled millennium will continue for an indefinite period of time. Though despite the differences between Konig and the antichiliasts, there are also meaningful similarities. Take for instance the fact that Konig joins the antichiliasts in their argument against the chiliasts' idea of a literal kingdom of peace on the old earth, which will presumably last exactly for one thousand years. In our conclusion it is quite clear that the differences between Konig and the other millennialists are the result of much more than their respective hermeneutical interpretations of eschatology and the socalled millennium. In contrast to the narrow telescopic tunnel vision of the traditional eschatology that limits the eschatological field to an ultimate endtime dispensation, stands Konig's broad macroscopic birdflight vision that stretches the eschatological line from Chrtist's crib to his throne on the new earth. But since it is possible in the light of Konig's ecumenical theology to rather stress the points of agreement than that of disagreement amongst the various millennialistic approaches, an ecumenical vision for the future of the millennium debate is proposed / Philosophy, Practical and Systematic Theology / Th. M. (Sistematiese Teologie)

While the Left Behind Corpus may be commended for being an effective tool for evangelism, the question arises of whether or not its themes engender a theology of extermination, indeed a creeping crusade; “creeping” in the sense of it being a movement of stealth and not one of high visibility – “crusade” in the sense of a militaristic movement, similar to that of the medieval crusades. I span my research across three artefacts in the LB Corpus in terms of its embedded interpretation, discourse and ideology; in fact three separate entities for explanatory purposes, but in effect they form a single entity of interaction and cross-production. I am therefore extending many niches of research and critical discourse to what I envisage as the wider context of the LB Corpus: its potential for social construction, and its enigmatic connections with other apocalyptic-driven and crusade-like movements. Based as it is on “consistent literalism,” the LB Corpus can only be countered by an exegetical approach that situates the foundational text for the Left Behind phenomenon, Revelation 7, in its historical setting, while taking cognisance of the particularities of early Christianity, with its Jewish heritage lived out in a Graeco-Roman environment. In offering an alternative reading, I take some cues from Vernon Robbins‟ socio-rhetorical approach and draw from perspectives of theorists across several disciplinary fields in pointing out anomalies in a consistent literalism driven interpretation of Revelation 7. / New Testament / Thesis (D.Litt. et Phil. (Biblical Studies))

[Truncated abstract] In this thesis I examine the poetics of Thomas Traherne’s often over-looked Christology through a reading of The Kingdom of God. This work, probably written in the early 1670s, was not discovered until 1997, and not published until 2005. To date, no extended studies of the work have been published. It is my argument that Traherne develops an expansive and energetic poetic expressive of the theme of the ‘Cosmic Christ’ in which Christ is understood to be the source, the sustaining life, cohesive bond, and redemptive goal, of the universe, and his body to encompass all things. While the term ‘Cosmic Christ’ is largely of 20th century origin, its application to Traherne is defended on the grounds that it describes not so much a modern theology, as an ancient theology rediscovered in the context of an expanding cosmology. Cosmic Christology lies, according to Joseph Sittler,“tightly enfolded in the Church’s innermost heart and memory,” and its unfolding in Traherne’s Kingdom of God is accomplished through the knitting together of an essentially Patristic and Pauline Christology with the discoveries and speculations of seventeenth century science: from the infinity of the universe to the workings of atoms. … The thesis concludes with a distillation of Traherne’s Christic poetic The Word Incarnate. The terms put forward by Cosmic Christology are used to explicate Traherne’s intrepid poetic. In his most remarkable passages, Traherne employs language not only as a rhetorical tool at the service of theological reasoning, but to directly body forth his sense of Christ at the centre of world and self. He promises to “rend the Vail” and to reveal “the secrets of the most holy place.” Scorning more “Timorous Spirits,” he undertakes to communicate and “consider it all.”