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Konig se eskatologie : met besondere verwysing na sy bydrae tot die millenniumdebaCordier, Antonie 11 1900 (has links)
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)
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Abhishiktananda's non-monistic advaitic experienceFriesen, John Glenn 11 1900 (has links)
The French Benedictine monk Henri Le Saux (Abhishiktananda) sought to establish an Indian Christian monasticism, emphasizing Hindu advaitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy, this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's
description of his experience is examined in relation to perception, thinking, action, ontology and theology. Special attention is given to comparing the views of the Hindu sages Ramana Maharshi and Gnanananda, both of whom influenced Abhishiktananda.
Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyasa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions.
Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets maya as the sakti or power of Shiva. He compares sakti to the Holy Spirit.
Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kevala samadhi) and a return to the world of diversity in sahaja samadhi. Ramai:ia and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jivanmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivism. Abhishikta:nanda never experienced nirvikalpa samadhi, but he did experience sahaja samiidhi.
The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C.G. Jung. / Religious Studies and Arabic / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)
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Cyprianus se kerkbegripKruger, Hendrik Gerhardus Stefanus 12 1900 (has links)
Summaries in Afrikaans and English / Text in Afrikaans / Die tema van hierdie studie toon die kerkbegrip van
Cyprianus aan as 'n spanning tussen die kerk as
instituut en die kerk van die Gees. Hoofstuk een
skets die invloed van Tertullianus as leermeester op
Cyprianus. Tertullianus se kerkbegrip getuig self
van spanning wat die produk is van 'n verandering
van lidmaatskap vanaf die Katolieke kerk na die
Montaniste. Tertullianus se kerkbegrip word vanuit
twee perspektiewe belig. Eerstens vanuit 'n
Katolieke, met 'n fokus op die fundering van die
ware kerk en die mag van die kerk om sondes te kan
vergewe. Tweedens vanuit 'n Montanistiese, wat die
def iniering van die ware kerk en die mag van die
kerk om sondes te kan vergewe eksklusief geestelik
begrond. Hoofstuk twee skets die milieu waarbinne
Cyprianus gearbei het. Dit sluit in 'n biografie
van Cyprianus en die Afrika-religie en bevolking.
Tweedens word die Europese invloed op Cyprianus se
kerkbegrip aangedui. Die invloed van die Romeinse
staatkundige model kan duidelik waargeneem word.
Die grootste invloed was egter die Roomse kerklike
model, weens die dinamika van die Roomse kerk.
Hoofstuk drie skets die ekklesiologie van Cyprianus.
Die spanning tussen die kerk as 'n instituut en die
kerk van die Gees word aangedui deur 'n bespreking
van die episkopaat; die betekenis van die biskop;
Cyprianus se gesagsbegrip en sy perspektief op die
primaat. Cyprianus se Bybelse verbintenis, sowel as
die twee historiese lyne, naamlik die Pauliniese lyn
en die Petruslyn, plaas sy uitspraak salus extra
ecclesiam non est in perspektief. Cyprianus se
kerkbegrip is primer 'n ekklesiologie van die Gees.
In sy strewe na die eenheid van die kerk vind hy die
kerk as instituut egter onontbeerlik. Spanning
onstaan in sy poging om 'n sintese tussen die twee
te vorm. / The theme of this study reveals the tension to be
found between the church as institution and the
church of the Spirit, in the ecclesiology of
Cyprian. Chapter one shows the influence which
Tertullian, as tutor, exerted on Cyprian. The
ecclesiology of Tertullian also reveals the tension
which is produced by the change of membership from
Catholicism to Montanism. Tertullian's ecclesiology
is highlighted from two different perspectives.
Firstly from a Catholic view, with the focus on the
fundamentals of the true church, and the authority
and power of the church to forgive sins. Secondly,
a Montanist view is proposed, which defines the true
church, and the power it yields in forgiving sins,
as being exclusively spiritual in nature. Chapter
two describes the environment in which Cyprian
worked. This includes a biography of Cyprian, as
well as the African religion and people. Secondly
the European influence is shown on Cyprian's
ecclesiology. The influence exerted by the Roman
state model is also clearly seen. The major
influence though, was exercised by the Roman church
model, on account of the dynamics of the Roman
church. Chapter three describes Cyprian's
ecclesiology. The tension between the church as
institute and the church of the Spirit is revealed
in a discussion on the episcopacy; the significance
of the bishop; Cyprian's view on authority and his
perspective on the primacy. Cyprian's biblical
connection, as well as the two historical lines,
namely the Pauline and Petrine lines, put his salus
extra ecclesiam non est pronouncement in
perspective.
ecclesiology
the unity of
Cyprian's view is primarily that of a
of the Spirit. In his striving towards
the church though, he finds the church
as institute to be indispensable. Tension develops
in his endeavor to form a synthesis between the two. / Christian Spirituality, Church History and Missiology / D. Th.
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A socio-rhetorical appraisal of Jesus as sacrifice, with specific reference to hilasterion in Romans 3:25-26Ombori, Benard N. 09 1900 (has links)
This dissertation answers the following: "Why did Paul describe Jesus as hilasterion?" Throughout it, I have examined the questions of the "what" versus the
"why": "What is the meaning of hilasterion (hilasterion)" versus "why has the death of
Christ been metaphorised as hilasterion." Notwithstanding the uniformity among
theologians that the meaning (the "what") of the text should occupy centre space, the
enquiries of both Bible translators and Pauline scholars have yielded different meanings
as far as iA.cronpwv is concerned. The question "why" shifts the project's focus from
the meaning of the text to the performativity, which entails asking different questions.
As a result, I have problematised "propitiation," "expiation" and "mercy-seat" as
interpretational models for hilasterion, because these theological models neglect the
rhetorical situation which leads to a misunderstanding of hilasterion. Consequently,
applying the three-pronged rhetorical approaches to my text has enabled me to move the
discussion away from a purely textual, away from the harmonization of "ideas," away
from a traditional theological paradigm thinking only in terms of soteriology and the
salvific to a paradigm where the rhetorical, to where the social-cultural and the religiopolitical
contexts has been taken into consideration. Dispositio has acted as the
foreground for impartiality that facilitated the accommodation of the non-Jews in the
Abrahamic family which is hilasterion's performativity. I have argued that apostrophe
in service of stasis theory had numerous Jewish fundamentals redefined, without which
the notion of hilasterion would not have made sense. I have demonstrated how patron
versus client relationship emerged in the depiction of hilasterion as a gift from God,
evidence of his righteousness, and how riposte operated in dislodging the non-Jews from
their social position and relocating them within the nation of God.
The metaphorisation of Jesus' death and his portrayal as hilasterion had a
number of tasks. It normalised a situation, it brought about an alternative situation into
existence, it endorsed social solidarity, it brought about a different genealogy into effect,
it sanctioned the construction of a "new and superior race," and ulitmatley it produced
inclusivity of the non-Jews into the Jewish family since Jesus tremendously had high
values then extreme value was assigned to the non-Jews. Thus, I have problematised
decontextualised theologising, easy theologising (as "propitiation," "expiation," and
" mercy-seat"), in order to demonstrate that a socio-rhetorical appraisal of hilasterion requires theologians to rethink the categories they operate with. / New Testament / M. Th. (New Testament)
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Reinventing redemption : the Methodist doctrine of atonement in Britain and America in the 'long nineteenth century'Tooley, W. Andrew January 2013 (has links)
This thesis examines the controversy surrounding the doctrine of atonement among transatlantic Methodist during the Victorian and Progressive Eras. Beginning in the eighteenth century, it establishes the dominant theories of the atonement present among English and American Methodists and the cultural-philosophical worldview Methodists used to support these theories. It then explores the extent to which ordinary and influential Methodists throughout the nineteenth century carried forward traditional opinions on the doctrine before examining in closer detail the controversies surrounding the doctrine at the opening of the twentieth century. It finds that from the 1750s to the 1830s transatlantic Methodists supported a range of substitutionary views of the atonement, from the satisfaction and Christus Victor theories to a vicarious atonement with penal emphases. Beginning in the 1830s and continuing through the 1870s, transatlantic Methodists embraced features of the moral government theory, with varying degrees, while retaining an emphasis on traditional substitutionary theories. Methodists during this period were indebted to an Enlightenment worldview. Between 1880 and 1914 transatlantic Methodists gradually accepted a Romantic philosophical outlook with the result that they began altering their conceptions of the atonement. Methodists during this period tended to move in three directions. Progressive Methodists jettisoned prevailing views of the atonement preferring to embrace the moral influence theory. Mediating Methodists challenged traditionally constructed theories for similar reasons but tended to support a theory in which God was viewed as a friendlier deity while retaining substitutionary conceptions of the atonement. Conservatives took a custodial approach whereby traditional conceptions of the atonement were vehemently defended. Furthermore, that transatlantic Methodists were involved in significant discussions surrounding the revision of their theology of atonement in light of modernism in the years surrounding 1900 contributed to their remaining on the periphery of the Fundamentalist-Modernist in subsequent decades.
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Festal apologetics : Syriac treatises on the Feast of the Discovery of the CrossBryant, Kelli Elizabeth January 2015 (has links)
This thesis argues that the Feast of the Discovery of the Cross offered an occasion to refute religious opposition to the cross and crucifixion in the diverse socio-political contexts encountered by Syriac Christians between the fourth and the ninth centuries. At its inception, the Feast of the Cross promoted the cult of the True Cross, Old Testament typology, and the expansion of the Christian faith, and these features were sufficiently malleable to meet new religious challenges and political contexts. John of Dara's ninth-century homily On the Cross is a lengthy exposition on the veneration of the cross, and it showcases how the feast could be used for apologetic ends. The first chapter focuses on the relic of the True Cross and the theologies of the cross of Eusebius of Caesarea, Cyril of Jerusalem, and Ephrem the Syrian, which shaped later festal celebrations. The second chapter traces the development of the legend of Helena's Invention of the Cross and introduces the most popular Syriac invention legends, the Protonike and Judah Kyriakos legends. The third chapter analyses themes in pre-Arab Conquest Syriac homilies for the Feast of the Cross by Narsai, David Eskolaya, Jacob of Serugh, Severus of Antioch, and Pseudo-Chrysostom. The fourth chapter provides an overview of the dramatic changes of the seventh century during the reign of Heraclius and following the Arab Conquest. Chapter five compares inter-religious debate concerning the cross and crucifixion between Christians and Jews and between Christians and Muslims between the seventh and ninth centuries. Chapter six introduces John of Dara's homily for the Feast of the Cross, which uses the traditional themes, together with apologetic topics, to defend the veneration of the cross. Chapter seven explores the influence of John of Dara's homily on later Syrian Orthodox writers, Moshe bar Kepha and Dionysius bar Ṣalībī.
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The sufficiency of Christ in Africa : a christological challenge from African traditional religionsBanda, Collium 00 December 1900 (has links)
The sufficiency of Jesus Christ in the African Church is challenged by the widespread spiritual insecurity in African Christians, prompting them to hold on to ATR. The wholistic securing power of ATR challenges the sufficiency Christ's salvation to Africans. Proposing African Christological motifs alone is inadequate to induce confidence upon Christ. The African worldview must further be transformed inline with the implications of the victory of the Cross over Satan. Indeed, Christ has fully liberated African Christians from Satan's authority, placed them in his kingdom, and transformed them into a glorious state. However, because of the Fall, salvation, before the eschaton can never result in the utopian order envisioned in ATR. Suffering does not necessarily indicate satanic harassment. It is a fact of the fallen world. African Christians stand secured in Christ; therefore, they must hold on to their faith. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)
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Abhishiktananda's non-monistic Advaitic experienceFriesen, John Glenn 01 January 2002 (has links)
The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an
Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita
as both nondual and non-monistic. Using phenomenology and comparative philosophy. this
thesis explores his understanding and experience of advaita, comparing it to both traditional
Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's
description of his experience is examined in relation to perception, thinking, action. ontology and
theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa
Maharshi and Gnanananda, both of whom influenced Abbishiktananda.
Abhishiktananda believed that advaita must be directly experienced; this experience is
beyond all words and concepts. He compares Christian apophatic mysticism and Hindu
sannyiisa. This thesis examines his distinction between experience and thought in relation to
recent philosophical discussions.
Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality
and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the
Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that
is equally available to everyone. Abhishiktananda believes that the early Upanishads report a
similar experience. A monistic interpretation of advaita only developed later with the
"dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using
ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or
power of Shiva. He compares .fakti to the Holy Spirit.
Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or
kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and
Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one
who is liberated while still in the body; it is an experience that is referred to in tantra and in
Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience
sahaja sam&lhi.
The appendix provides one possible synthesis of Abhishiktananda's understanding of
advaita using the ideas of C. G. Jung. / Religious Studies / Thesis (D.Litt. et Phil.)
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A theological analysis of what sin would be in virtual realityNortjé, Johannes Andries 11 1900 (has links)
The genre affiliation is a postmodern study: Virtual Reality (VR) becomes a comprehensive
concept, in the face of modernism's illusion, when rhetoric validates all discourses. All is VR.
The study is in three sections with an overall introduction and conclusion: the first section
introduces VR in its postmodern setting, the second section establishes the postmodern
timeless/spaceless paradigm of HyperReality in which all Hermeneutics are being done from,
the last section draws the paradigm into the Creatio Ex Nihilio discourse of the Scriptures.
The proposed theological model is an intratextual theological model, however when
YAHWEH precedes language then all discourses become intratextually part of the Biblical
discourse. Human creativity is a metaphorical journey; the Fall was the outset of two
languages, one in the presence of YAHWEH, while the other one void of this presence led to
a nihilistic abstract constellation. Sin in VR is the unbiblical appropriation of this constellation. / Thesis (M.Th.)
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Johannese perspektiewe oor inklusiwiteit en eksklusiwiteit van verlossing / Johannine perspectives on inclusivity and exclusivity of salvationRousseau, Pieter Abraham 06 1900 (has links)
Die Johannese geskrifte (Evangelie en Briewe) word veralgemenend binne
die Christendom gelees en die uniekheidsbeklemtoninge ten opsigte van
Jesus as enige Verlosser word ook so verstaan.
Hierdie hoofsaaklik sosiaal-wetenskaplike ondersoek was gefokus op Johannes
se aansprake ten opsigte van Jesus en is gedoen om bewus te maak
van die sosiaal-kulturele onderbou van die geskrifte. As sodanig is dit bedoe!
om heuristies in te werk ten einde bestaande hermeneuse beter te dien
sodat die boodskap van die Nuwe Testament effektiewer oorgedra kan
word. Dit is ook gepoog om bevindinge uit die studie deur te trek na die gesekulariseerde
samelewing en pluralistiese religieuse standpunt wat te Iande
bestaan.
Die teksgedeeltes wat eksegeties ondersoek is, bevat die aspekte van aanvaarding
of verwerping van Jesus as die unieke Godsagent wat ewige /ewe
meedeel. Dit het geblyk dat die begrip in Johannes nie net op oneindigheid
in die hiemamaals dui nie, maar veral op kwaliteit in die hede. Johannes se
postulaat is dat Jesus konstant hierdie lewe meedeel aan hulle wat in Hom
glo.
Die vraag na relevansie van 'n religie uit Judaistiese oorsprong in 'n AfroWesterse
samelewing en kultuur is vanuit die aspekte van kulturele relatiwisme
en relatiwiteit hanteer. Dit word aanvaar dat die ingrype van God
deur Jesus Christus binne die Israelitiese volksmilieu en Mediterreense kultuur
plaasgevind het, maar dat dit wat Johannes aan sy lesers herbevestig
het, vir aile mense relevant is. Jesus is die unieke Godsagent wat ewige
lewe meedeel, wat, as sodanig, nie menslike sterflikheid negeer nie, maar
dit transendeer. / The social-scientific research for this treatise concentrated on John's assertion of Jesus'
uniqueness. The selected Scripture portions for exegesis contain the aspects of receiving
or rejecting Him as God's Agent who bestows eternal life. Eternal lifo in John
does not so much denote never ending life, but rather excellent quality of life in the present.
The relevancy of a religion from a Judaistic origin in an Afro-Western cultural society
was treated on the aspects of cultural relativism and cultural relativity. The conclusion
accedes to the fact that God's interaction with man in the person of Jesus Christ took
place within an Israelite national milieu and Mediterranean culture, but what John reasserted
is relevant for all time- the life that Jesus bestows does not negate mortality,
but transcends it. / New Testament / M. Th. (Nuwe Testament)
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