The aim in this thesis is to determine whether African ancestor Christology, a contextual attempt to explicate the identity of Jesus within African theology, adequately correlates with and captures the identity of Jesus presented in the exordium of Hebrews 1:1-4. Ancestor Christology utilises the pre-existing notion of the traditional African ancestors as a frame of reference. Consequently, understanding the place and function of the ancestors is essential to this research. This research undertakes a critical and analytical review of ancestor Christology presented in the works of some of the proponents of the concept including Pobee (1979), Nyamiti (1984), Bujo (1992), Bediako (1980, 2004) and Nyende (2005), among others. Using a combination of historical-grammatical exegesis and theological interpretation, this dissertation undertakes an investigation of Hebrews 1:1-4 to evaluate ancestor Christology. 12:1 is examined to determine the place and function of the ancestors in Hebrews. Though this research noted the value of the ancestor Christology concept as a worthwhile attempt towards contextual Christology in Africa, the research argues that the concept is counterproductive because the failure of the concept to capture important aspects of Jesus‘ identity outlined in the exordium translates to presenting Him inadequately. This applies especially to his identity as the summation and perfection of mediation, whose scope of mediation is salvific and redemptive and whose mediation is without an end as signified by his linkage in Hebrews to the king-priest Melchizedek. Furthermore, conceptualising Jesus using ancestor categories has the potential of exasperating the perennial problem of belief in both Jesus and the ancestors as mediators between God and men. / MA (New Testament), North-West University, Potchefstroom Campus, 2014

This study is an attempt to investigate communicative and effective preaching. It suggests some guidelines for the praxis of communicative preaching for contemporary preachers in the light of Hebrews. Hebrews was written in an elevated rhetorical style and contains one of the longest sustained lines of argumentation in the New Testament. The research is expanded in order to arrive at the answers to the question: • How can a preacher effectively communicate his/her message to his/her audience in their situation in the light of Hebrews? In order to reach this aim, Hebrews and the rhetorical strategies used in this book are investigated to disclose basis-theoretical principles for communicative preaching. Communication principles are investigated in order to extract meta-theoretical principles that can be utilised in communicative preaching. In addition, three published sermons are analysed in order to evaluate the results of this study. After having scrutinised these elements, a final conclusion is deduced. Basis-theoretically, the research reveals the following guidelines: • Communicative preaching should provide the opportunity for hearers to listen to the real speakers, God the Father, Jesus Christ, and the Holy Spirit, from the Scripture itself. • A preacher should have the ability to interpret and apply the Biblical texts in relation to people's situation and must testify his/her faith in Jesus Christ in his/her daily life. • A preacher should have the specific goal of his/her preaching in mind and use a literary style that is suitable for the level of his/her hearers' understanding. • A preacher must keep in touch with his/her hearers in their real-life situation in order to recognise their real problems and try to solve these in the course of preaching. • A sermon should be well structured by means of logical development. • A sermon should contain a transition or transitions that are created by digressions between two movements of sermon units in order to keep the hearers' attention. • A sermon should persuade the hearers not only by means of logos but also through the example of the preacher's own good character. • A sermon should employ the interplay of positive and negative feelings in order to establish emotional dynamics in the process of preaching. Meta-theoretically, the processes, forms of communication, and the principles of public speaking are investigated in order to understand the principles of communication. This research finds the following guidelines: • Communication is a transactional process in which source and receiver play interchangeable roles throughout the act of communication. • To communicate effectively, a sender has to understand his/her audience and adjust his/her message to the audience because public speaking is an audience-centred process. • A speaker's speech should suit his/her goal. Guidelines that were obtained as a result of the research include the following: • A preacher has to analyse both the Biblical text and his audience. • A preacher has to apply the goal and the theme of the text in relation to his/her audience's situation. • A preacher has to logically organise his/her sermon in order to win his/her audience's attention through the principles of effective communication. • A preacher should persuade his/her listeners not only by means of the logical development of the sermon, but also through the example of his/her own good character. • A preacher should employ emotional appeal to have an impact on his/her listeners. / Thesis (Ph.D. (Homiletics))--North-West University, Potchefstroom Campus, 2007.

Made available in DSpace on 2016-07-27T13:46:23Z (GMT). No. of bitstreams: 1 DARLYSON MOYSES ALVES FEITOSA.pdf: 1428336 bytes, checksum: 9fdf0ad0ea1cbabd7d865e5706bb7729 (MD5) Previous issue date: 2012-08-24 / The present research examines the various statements about the figure originally introduced as the 'Son' in the book of the Bible known as the Epistle to the Hebrews. The Son is identified as being Jesus Christ, described by the author of the epistle with attributes previously designated only to God, the Father, in a concomitant non-parallel perspective. The qualifications of the Son are in the intersection with the Father's attributes, and constitute the basis for the divine conception of the Son. Given the socio-religious implications, this process of deification is best unders - tood in the Jewish period of national crisis that follows the events of 70 AC, where intra-Jewish conflicts arose. And compared to the monotheistic concept according to Old Testament tradition, the deification of Jesus based on the Epistle to the Hebrews presents theological elements that suggest new monotheistic concepts, referred to in the research as neomonotheism. / A presente pesquisa analisa as diversas declarações sobre o personagem inicialmente apresentado como o 'Filho' no livro da Bíblia hoje conhecido como Epístola aos Hebreus. O Filho é identificado como sendo Jesus Cristo, qualificado pelo autor da epístola com atributos antes designados somente para Deus, o Pai, numa perspectiva concomitante e não paralela. As qualificações do Filho estão em interseção com atributos do Pai, e se constituem a base para a concepção divina do Filho. Em virtude das implicações sociorreligiosas, esse processo de divinização é melhor compreendido no período de crise nacional judaica que se sucede aos eventos de 70 d.C., onde os conflitos intrajudaicos afloraram. E, comparativamente à concepção monoteísta segundo a tradição veterotestamentária, a divinização de Jesus com base na Epístola aos Hebreus apresenta elementos teológicos que sugerem novos conceitos monoteístas, denominados na pesquisa como neomonoteísmo.

Made available in DSpace on 2016-07-27T13:46:23Z (GMT). No. of bitstreams: 1 DARLYSON MOYSES ALVES FEITOSA.pdf: 1428336 bytes, checksum: 9fdf0ad0ea1cbabd7d865e5706bb7729 (MD5) Previous issue date: 2012-08-24 / The present research examines the various statements about the figure originally introduced as the 'Son' in the book of the Bible known as the Epistle to the Hebrews. The Son is identified as being Jesus Christ, described by the author of the epistle with attributes previously designated only to God, the Father, in a concomitant non-parallel perspective. The qualifications of the Son are in the intersection with the Father's attributes, and constitute the basis for the divine conception of the Son. Given the socio-religious implications, this process of deification is best unders - tood in the Jewish period of national crisis that follows the events of 70 AC, where intra-Jewish conflicts arose. And compared to the monotheistic concept according to Old Testament tradition, the deification of Jesus based on the Epistle to the Hebrews presents theological elements that suggest new monotheistic concepts, referred to in the research as neomonotheism. / A presente pesquisa analisa as diversas declarações sobre o personagem inicialmente apresentado como o 'Filho' no livro da Bíblia hoje conhecido como Epístola aos Hebreus. O Filho é identificado como sendo Jesus Cristo, qualificado pelo autor da epístola com atributos antes designados somente para Deus, o Pai, numa perspectiva concomitante e não paralela. As qualificações do Filho estão em interseção com atributos do Pai, e se constituem a base para a concepção divina do Filho. Em virtude das implicações sociorreligiosas, esse processo de divinização é melhor compreendido no período de crise nacional judaica que se sucede aos eventos de 70 d.C., onde os conflitos intrajudaicos afloraram. E, comparativamente à concepção monoteísta segundo a tradição veterotestamentária, a divinização de Jesus com base na Epístola aos Hebreus apresenta elementos teológicos que sugerem novos conceitos monoteístas, denominados na pesquisa como neomonoteísmo.

Made available in DSpace on 2016-07-27T13:46:24Z (GMT). No. of bitstreams: 1 ELENO MARQUES DE ARAUJO.pdf: 1832723 bytes, checksum: 2c3c94d477394a89a892542c8818f867 (MD5) Previous issue date: 2012-12-20 / Optamos por uma datação de Hebreus no final da década de 60, esta opção contextualiza-o no período do Império Romano. A autoria, o local de composição e os destinatários do texto são questões abertas, pois a exegese ainda não chegou a um resultado consensual sobre isso. Hebreus encontrou resistências para ser aceito no cânon sagrado; sua inclusão no cânon só ocorreu definitivamente no quarto século da Era Cristã. Entretanto, esse escrito é considerado um dos melhores textos do NT, por se tratar de uma linguagem muito refinada e com um perfeito domínio do grego. Na perícope de Hb 4,14-16 o autor afirma que temos um sumo sacerdote que penetrou os céus, Jesus o filho de Deus . Essa afirmação constitui objeto da profissão de fé, pois o autor exorta aos(as) destinatários(as) a perseverarem nessa profissão de fé. Nossa tese consiste em afirmar que, nessa exortação feita pelo autor, está implícito, de forma a priori, o pressuposto da ressurreição de Jesus, pois ele só pôde penetrar os céus , uma vez que fora ressuscitado pelo Pai. Dessa maneira, ele foi entronizado à direita de Deus, onde exerce seu ministério sumosacerdotal no santuário celestial em favor de seus irmãos e irmãs, ou seja, de todos(as) que dele se aproximam buscando graça e socorro.

Thesis (Ph.D. (Homiletics))--North-West University, Potchefstroom Campus, 2007.

The problem investigated in this study is the following: “What is the nature and function of the theme of God’s speech in the book of Hebrews and within the whole of the revelation in Scripture?”. This problem can only be solved if the unfolding nature of God’s speech from the Old to the New Testament is taken into account (cf. Heb 1:1-2), the theme is researched grammatical-historically, and then placed revelational-historically within the whole of Scripture. The introductory questions of the book of Hebrews are investigated for the potential light that answers to these questions can shed on the appearance, function and interpretation of references to God’s speech in the book. Subsequently, the structure of Hebrews is investigated and analysed to determine the position which the theme of God’s speech assumes within the sermon. This goal is achieved through a literature study on suggestions for Hebrews’ structure, followed up by an independent thought structure analysis of Hebrews according to the method of Coetzee (1988a:19-37). From the position of the theme of God’s speech within the structure of the sermon the nature and content of the author of Hebrews’ references to the theme of God’s speech as introductory formulae, and as part of Old Testament quotations themselves, are determined. This is done by examining the 38 introductory formulae in Hebrews in detail on the basis of a literature and independent study. Subsequently, eleven pericopes in Hebrews where keywords of the theme of God’s speech come together as part of the argumentation of the sermon are researched grammatical-historically using a combined method of Coetzee (1997), Tolar (2002), Jordaan (2004a) and Fee (2009). Ultimately it is determined how the theme of God’s speech unfolds in the book of Hebrews regarding manner, nature and content by giving an overview of the collected material by means of analysis, interpretation and synthesis. From this overview it is determined how the author of Hebrews’ theme of God’s speech fits into the whole of God’s revelation in Scripture. This is achieved by doing a cursory revelational-historical study using a combined method of Coetzee (1995) and Jordaan (2003) on six topics that form the overview of the theme of God’s speech in Hebrews. Finally, a general conclusion is reached by answering the problem of this study by way of enumeration: The revelational-historical importance of the theme of God’s speech in Hebrews is that the author shares the presupposition of other biblical authors that the Old Testament is divinely inspired and therefore absolutely authoritative, but then with the explicit emphasis that God is presently still speaking directly and urgently with man through it. The unfolding of God’s revelation also has a specific accentuation in Hebrews by means of the author’s emphasis that God revealed Himself superior and finally in his Son. The author of Hebrews’ emphasis on the greater responsibility of the hearers to listen faithfully and obediently because of God’s superior revelation in his Son, is also unique. For these reasons alone Hebrews has an indispensable role within the Canon. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014

The aim in this thesis is to determine whether African ancestor Christology, a contextual attempt to explicate the identity of Jesus within African theology, adequately correlates with and captures the identity of Jesus presented in the exordium of Hebrews 1:1-4. Ancestor Christology utilises the pre-existing notion of the traditional African ancestors as a frame of reference. Consequently, understanding the place and function of the ancestors is essential to this research. This research undertakes a critical and analytical review of ancestor Christology presented in the works of some of the proponents of the concept including Pobee (1979), Nyamiti (1984), Bujo (1992), Bediako (1980, 2004) and Nyende (2005), among others. Using a combination of historical-grammatical exegesis and theological interpretation, this dissertation undertakes an investigation of Hebrews 1:1-4 to evaluate ancestor Christology. 12:1 is examined to determine the place and function of the ancestors in Hebrews. Though this research noted the value of the ancestor Christology concept as a worthwhile attempt towards contextual Christology in Africa, the research argues that the concept is counterproductive because the failure of the concept to capture important aspects of Jesus‘ identity outlined in the exordium translates to presenting Him inadequately. This applies especially to his identity as the summation and perfection of mediation, whose scope of mediation is salvific and redemptive and whose mediation is without an end as signified by his linkage in Hebrews to the king-priest Melchizedek. Furthermore, conceptualising Jesus using ancestor categories has the potential of exasperating the perennial problem of belief in both Jesus and the ancestors as mediators between God and men. / MA (New Testament), North-West University, Potchefstroom Campus, 2014

This study is an attempt to investigate communicative and effective preaching. It suggests some guidelines for the praxis of communicative preaching for contemporary preachers in the light of Hebrews. Hebrews was written in an elevated rhetorical style and contains one of the longest sustained lines of argumentation in the New Testament. The research is expanded in order to arrive at the answers to the question: • How can a preacher effectively communicate his/her message to his/her audience in their situation in the light of Hebrews? In order to reach this aim, Hebrews and the rhetorical strategies used in this book are investigated to disclose basis-theoretical principles for communicative preaching. Communication principles are investigated in order to extract meta-theoretical principles that can be utilised in communicative preaching. In addition, three published sermons are analysed in order to evaluate the results of this study. After having scrutinised these elements, a final conclusion is deduced. Basis-theoretically, the research reveals the following guidelines: • Communicative preaching should provide the opportunity for hearers to listen to the real speakers, God the Father, Jesus Christ, and the Holy Spirit, from the Scripture itself. • A preacher should have the ability to interpret and apply the Biblical texts in relation to people's situation and must testify his/her faith in Jesus Christ in his/her daily life. • A preacher should have the specific goal of his/her preaching in mind and use a literary style that is suitable for the level of his/her hearers' understanding. • A preacher must keep in touch with his/her hearers in their real-life situation in order to recognise their real problems and try to solve these in the course of preaching. • A sermon should be well structured by means of logical development. • A sermon should contain a transition or transitions that are created by digressions between two movements of sermon units in order to keep the hearers' attention. • A sermon should persuade the hearers not only by means of logos but also through the example of the preacher's own good character. • A sermon should employ the interplay of positive and negative feelings in order to establish emotional dynamics in the process of preaching. Meta-theoretically, the processes, forms of communication, and the principles of public speaking are investigated in order to understand the principles of communication. This research finds the following guidelines: • Communication is a transactional process in which source and receiver play interchangeable roles throughout the act of communication. • To communicate effectively, a sender has to understand his/her audience and adjust his/her message to the audience because public speaking is an audience-centred process. • A speaker's speech should suit his/her goal. Guidelines that were obtained as a result of the research include the following: • A preacher has to analyse both the Biblical text and his audience. • A preacher has to apply the goal and the theme of the text in relation to his/her audience's situation. • A preacher has to logically organise his/her sermon in order to win his/her audience's attention through the principles of effective communication. • A preacher should persuade his/her listeners not only by means of the logical development of the sermon, but also through the example of his/her own good character. • A preacher should employ emotional appeal to have an impact on his/her listeners. / Thesis (Ph.D. (Homiletics))--North-West University, Potchefstroom Campus, 2007.

<p>The life, death, resurrection, and ascension of Jesus are not often read against the backdrop of the sacrificial system of Leviticus, despite the fact that the Letter to the Hebrews and other New Testament texts do exactly this. Until recently, Hebrew Bible scholars had little insight into the function of many of the sacrifices of Leviticus. However, over the last thirty years, Jacob Milgrom has articulated the purgative function of the purification offering of Leviticus, the principal sacrifice offered for wrongdoing. The blood of the purification offering, which contains the animal's ,<italic>nefesh</italic>, best understood as the animating force of the animal, acts as a ritual cleanser. Milgrom has insisted that the purification offering only cleanses the sanctuary, never the offerer. This conclusion likely has kept many New Testament scholars from seeing the impact this sacrifice had on various New Testament authors. Thus although Milgrom's work has had a profound impact on Hebrew Bible scholarship, it has had little effect on New Testament scholarship on the sacrifice of Jesus.</p><p>Using source criticism and a close reading of the relevant Hebrew Bible texts and New Testament texts, this study argues that the purification offering of Leviticus can purge the offerer, as well as the sanctuary. Moreover, the logic of the purification offering of Leviticus informs many New Testament texts on the sacrificial offering of Jesus. Leviticus demonstrates that there is a relationship between the Israelites and the sanctuary. The wrongdoings and impurites of the Israelites can stain the sanctuary and sacrificial procedures done in and to the sanctuary can purge the Israelites. The purgation of the offerer takes place in two stages. In the first stage, described in Lev 4:1-5:13, the offerer moves from being guilt-laden to being forgiven. In the second stage, outlined in Lev 16, the sanctuary is purged of the wrongdoings and impurities of the Israelites. The Israelites shift from being forgiven to being declared pure. The Israelites cannot be pure until the sanctuary is purged and reconsecrated.</p><p>The Letter to the Hebrews, along with other New Testament texts, articulates the same process and results for the sacrificial offering of Jesus. The emphasis in Hebrews and elsewhere in the New Testament is on the power (typically the cleansing power) of Jesus' blood. Jesus' death is necessary but insufficient. Hebrews clearly asserts that it was through the offering of Jesus' blood in the heavenly sanctuary that the heavenly things were cleansed, and more importantly, that believers were cleansed. Hebrews also articulates a two-stage process for the transformation of believers. In the first stage, believers are cleansed by Jesus' sacrificial offering in heaven. However, believers anticipate a final rest after Jesus' return when their flesh will be transformed as Jesus' flesh was after his resurrection. This transformation allows believers to dwell in harmony with and in proximity to God. The logic of the purification offering of Leviticus, then, informs the Letter to the Hebrews and other New Testament texts.</p> / Dissertation