Thesis (Th. M.)--Western Conservative Baptist Seminary, 1984. / Typescript. Includes bibliographical references (leaves 84-89).

Thesis (Th. M.)--Western Conservative Baptist Seminary, 1988. / Abstract. Includes bibliographical references (leaves 73-81).

Thesis (Th. M.)--Dallas Theological Seminary, 2004. / Includes bibliographical references (leaves 86-93).

Thesis (MA (Dogmatics and Christian Ethics))--University of Pretoria, 2005. / Includes bibliographical references (p. 287-300).

Thesis (Th. M.)--Dallas Theological Seminary, 2004. / Includes bibliographical references (leaves 86-93).

AFRIKAANS: Gemeentelike aanbidding beleef huidiglik twee uiterste strome. Aan die een kant is daar 'n ou ortodoksie wat vir baie geen betekenis meer inhou nie. Aan die ander kant is daar die charismatiese beweging met die sogenaamde tekens-en-wonders-beweging aan die spits, wat weer die fokus weg van God af neem en dit op die individu se behoeftes plaas. Die probleem is aangewakker deur die feit dat daar 'n kloof tussen die sistematiese en praktiese teologie gekom het, waarin die sistematiese teologie nie meer vir die praktiese teologie dikteer nie. Nou is dit so dat wat 'n mens in verband met God glo, 'n uitwerking op die praktyk van sy aanbidding sal hê. Daarom moet 'n teologie van aanbidding by God begin sodat aanbidding 'n reaksie op God is. Aanbidding as reaksie op God word geï1lustreer deur die feit dat beide die Ou en Nuwe Testament aanbidding uitdruk as 'n aksie waarin die aanbidder laag voor God buig. Dit druk 'n gesindheid van se1fvemedering uit, waarin die aanbidder sy nietigheid voor God verklaar. Sonder hierdie gesindheid is geen ware aanbidding moontlik nie. AIle ander liggaamshoudings en liturgiese aksies is onderhewig aan 'n gesindheid, waarin die aanbidder laag voor God moet buig. Wanneer 'n mens in 'n teologie van aanbidding by God begin, moet aanbidding 'n reaksie op beide sy transendensie en immanensie wees. Onder hierdie twee wesenskenmerke van God, kan al sy attribute geplaas word. In sy transendensie is God heilig. In sy heiligheid is Hy beide verhewe en sondeloos. Sy heilige transendensie bevat dus beide verhoudings- en morele betrippe. Die gepaste reaksie van die gemeente op God se transendente heiligheid is dié van vrees en ontsag, wat uitloop op sondebelydenis. In sy immanente liefde is God naby aan sy skepping en staan Hy in sy immanensie in verskeie verbonde met sy skepping, in die Ou Testament met Israel en in die Nuwe Testament met sy kerk in Christus. In Christus het God nader as ooit gekom en in sy Seun het Hy onder sy mense kom woning maak en Hom oor die mens kom ontferm. Sy immanensie word nog duideliker in die immanente Heilige Gees. Beide die Vader en die Seun is immanent deur die Gees. Hierdie immanensie word in die erediens gevier en beleef. Die gemeente reageer deur God te loof, omdat Hy sy immanente liefde aan hulle in Christus bewys het, asook in die alledaagse lewe by hulle betrokke is. Met beide God se transendensie en immanensie stewig gevestig in die erediens, beleef die gemeente ‘n ontmoeting met God op sy terme, en nie volgens menslike smaak nie. Die balans wat daar in die erediens bestaan, sal ‘n opvoedkundige uitwerking op lidmate hê sodat hulle God ook in terme van sy immanensie en transendensie in die alledaagse lewe kan dien. Sodoende sal hulle leer om Hom beide life te hê en te vrees. ENGLISH: Church worship is currently experiencing two radical forms: On the one hand there is the old orthodox liturgies that for many hold no meaning anymore. On the other hand there is the charismatic movement with the so-called signs-and-wonders-movement leading it, which takes the focus away from God and places it on the individual and his needs. The problem is made worse by the fact that systematic and practical theology have become separated and that the practical theology is not being dictated anymore by the systematic theology. It is a fact that what one believes about God, will have a definite effect on one's practice in worship. Therefore a theology of worship must begin with God, in order that worship may be a reaction to God. Worship as a reaction to God is being illustrated by the fact that both Old and New Testaments show worship as an action in which the worshiper prostrates himself before God. It shows an attitude of self-humiliation, through which the worshiper acknowledges his own insignificance before God. No worship is possible without this attitude. All other bodily positions and liturgical actions are subject to this attitude in which prostration is at least the heart's intention. Whenever one begins in a theology of worship with God, worship must become a reaction to both God's transcendence and immanence, under which all his attributes can be listed. In his transcendence God is holy. In his holiness He is both exalted and without sin. His holy transcendence is therefore being described both in relational and moral terms. The congregation's proper reaction to God's transcendence IS that of fear and reverence, which results in the confession of sins. In his immanent love God is near his creation. In his immanence he made covenants with creation, in the Old Testament with Israel and in the New Testament with his church in Christ. In Christ God came nearer than ever before and in his Son he came to live among his people and mercifully took pity on them. His immanence is being intensified by the immanent Holy Spirit. Both Father and Son are immanent through the Spirit. This immanence is being celebrated and experienced in church worship. In reaction, the congregation praises God because He has proved his immanent love to them in Christ and He is still involved in the lives of his children. When both God's transcendence and immanence are being acknowledged in the worship service, the congregation can meet with God on his terms, and not according to human taste. A proper balance will have an educational effect on members, so that they will also serve God in terms of his immanence and transcendence in their daily lives. Thus they will learn to both love and fear Him. / Dissertation (MA (Theology))--University of Pretoria, 2001. / Dogmatics and Christian Ethics / unrestricted

Le texte Si 10,19-11,6 a été peu étudié pour lui-même. La critique textuelle préconisant actuellement l’étude de chaque version pour elle-même plutôt que la reconstruction, ce texte a été étudié dans quatre versions (H, G, Syr, La), en essayant de dégager leurs différences majeures et leurs orientations de fond. À partir de cette péricope, trois thèmes importants dans le Siracide ont été retenus : la crainte de Dieu, la sagesse et la Loi. Partant de la notion de « crainte de Dieu » dans le Deutéronome, dans les Psaumes et dans les livres des Proverbes, de Job et du Qohélet, puis dans le Siracide, les liens avec "la sagesse" et avec "la Loi" sont considérés chez Ben Sira. Si 1 et Si 24 sont deux textes incontournables permettant d’approfondir la relation de « la crainte de Dieu » avec « la sagesse » et avec « la Loi ». La relation étroite entre ces notions conduit à se demander si elles ne représentent pas finalement trois aspects d’une même réalité. / Few specific studies have been devoted to Ben Sira 10:9-11:6. Since textual criticism favors the study of each version separately rather than the reconstruction of an « original » text, the present thesis examines the four versions (H, G, Syr, La) and attempts to identify their major differences and their respective fundamental orientations. On the basis of this pericope, three important themes in Ben Sira have been identified: the fear of God, wisdom and the Law. Taking as a point of departure the notion of “the fear of God” in Deuteronomy, in the Psalms, and in the books of Proverbs, Job and Qoheleth and then in Ben Sira, the study examines the relationships of this theme with “wisdom” and “the Law”. Si 1 and Si 24 are two indispensable passages that allow an in depth understanding of the relationship between “the fear of God”, “wisdom” and “the Law”. The intimate relation between these notions leads us to ask ourselves if they do not represent three aspects of the same reality.

D. Litt. et Phil. / This dissertation is an exegetical study of the book of Ruth in which there is a clear indication that the concept of יראת יהוה is used in the book to function as a practical illustration of this particular wisdom motif. The investigation is mainly concerned with four text units from the book of Ruth, namely Ruth 1:16-17 (as part of pericope 1 and the unit 1:15-17); 2:12 (as part of pericope 2 and the unit 2:11-13); 3:9 (as part of pericope 3 and the unit 3:9-16a); and 4:11-13 (as part of pericope 4 and the units 4:3- 12 and 4:13).

Modern accounts of the meaning of “fear of the LORD” in the Hebrew Bible have tended to distance this important concept from the emotion of fear, offering alternative understandings as worship, obedience, or wisdom. This essay examines phrases such as “fear of the LORD,” “fear of God,” and “God-fearer,” across four sets of texts in the Hebrew Bible: 1) narratives in Genesis and Exodus; 2) Deuteronomy and other Deuteronomistic literature; 3) wisdom literature; and 4) Psalms. I argue that fear of the LORD/God in the Hebrew Bible typically does connote an emotional fear response that has in view divine power over life and death. The links between such fear and worship, and obedience, and wisdom that are attested in numerous biblical texts are not evidence of synonymy but a recognition of the fundamental link between emotion, cognition, and action. Recent developments in the study of emotion illuminate their interrelationship and the ways in which fear of the LORD/God is also socially shaped and shaping.

O trabalho visa descobrir e compreender por que, apesar do ensino do Novo Testamento, grande parte da Igreja continua até hoje pautando a vida dos cristãos sobre a observância de deveres e leis, à semelhança do ocorrido com as igrejas destinatárias da epístola paulina aos Gálatas. A primeira parte estuda brevemente o lugar da moral do dever no Cristianismo ao longo da história e sua luta com a alternativa moral do prazer, olhando para o contexto judaico vetero-testamentário, para o contexto cultural grego e para a atitude de Jesus, de Paulo, e da Igreja ao longo dos séculos, procurando estabelecer a partir de que situação a ideia de dever cristão se tornou hegemônica. Esse olhar histórico da primeira parte acompanha o desenvolvimento da moral do dever também no ambiente secular europeu, passando pela Reforma Protestante, pela imigração para a América, chegando até a situação atual da igreja brasileira, ao que é feito uma breve análise psicoteológica. Na segunda parte, estabelecidos os paralelos com a situação das igrejas na Galácia ao tempo da epístola, passa-se a estudar o contexto dos destinatários, e se procede a uma exegese da perícope de Gl 3.1-5, que sintetiza a reação paulina ao fascínio daqueles cristãos pela obediência a leis e deveres, e contrapõe essa atitude ao caminho do evangelho originalmente apresentado por Paulo, baseado na proclamação da fé na centralidade da cruz de Cristo e na vida na liberdade do Espírito Santo. Para melhor se compreender esse contraponto de dois estilos de vida para com Deus, o trabalho passa a acompanhar o desenvolvimento desse caminho do Espírito ao longo de toda a epístola aos Gálatas, buscando um maior detalhamento do que constitui o peso do dever cristão e de como a Palavra de Deus busca nos incentivar ao caminho livre, amoroso e frutífero no Espírito. Na conclusão, o trabalho elenca os elementos aprendidos e, percebendo uma possibilidade de mudança de entendimento em relação ao dever, abre caminho a convites para a igreja atual aprofundar-se na vereda do Espírito. / In this work we try to discover and understand why in spite of New Testament teachings a large part of the Church still guides the life of Christians based on the obligation to obey Christian duties, laws, and rules similarly to what happened to the Galatians at the time Paul wrote his Letter to them. The first part studies briefly the moral of duty in Christianity through History and the historical fight between the moralities of duty and pleasure. In that respect, we look to Jewish Old-Testament context, to Greek cultural context, and to the teachings and attitudes of Jesus, Paul, and the Church over the centuries in an effort to establish when and in which situation the morality of duty became hegemonic among Christians. This historical approach of the first part follows the development of the morality of duty also into secular society in Europe, passing through the Protestant Reform, through immigration to America, and to the current situation of the Brazilian church, to which is also offered a brief psychotheological analysis. In the second part, once-established similarities to the churches in Galatia from the Biblical epistle times, we move on to study the historical context of these recipients, and proceed to an exegesis of Gl 3.1-5, which synthesizes Pauls reaction to the fascination of those Christians towards obeying laws and duties. We then see how he puts this attitude of them in contrast with the gospel originally presented by him, based on the preaching of the faith, on the centrality of the cross of Jesus, and on life in the freedom of the Holy Spirit. To better understand this opposition of two lifestyles before God, in this work we follow the unrolling of the path of the Spirit along the whole Epistle, searching in more detail what the burden of Christian duty is made of, and how Gods Word tries to encourage us to follow the free, loving, and fruitful way of the Spirit. In conclusion, we list the elements perceived, and noticing the possibility of a different understanding of duty, we make way for invitations to the current Church to deepen itself in the lane of the Spirit.