Thesis (Th. D.)--Concordia Seminary, 1986. / Bibliography: leaves 280-297.

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2005. / Vita. Includes bibliographical references (leaves [59]-60).

Text in Afrikaans / Gemeentebou funksioneer binne die raamwerk van die koninkryk van God en nie slegs binne 'n gemeente nie. Om hierdie rede word die ondersoekvraag gestel naamlik wanneer staan gemeentebou in diens van die koninkryk van God. Dit is 'n tersaaklike vraag in die lig van die feit dat gemeentebouliteratuur die opbou en by geleentheid ook die uitbou van die gemeente beskryf maar opbou met die oog op die samelewing geniet nie die nodige aandag nie. Die koninkryk van God staan sentraal in die kosmos. Om Sy koningsheerskappy op aarde te vestig gebruik God die gemeente. Daarom vind die gemeente sy oorsprong in God; dit beskik oor 'n koninkryksbepaalde identiteit; dit bestaan met 'n koninkryksdienstige doel; sy funksionering realiseer die gemeente se koninkryksdiens en dit bestaan binne 'n bepaalde konteks om tekens van die Koninkryk daar op te rig. Die koninkryk van God bepaal alle gemeentehandelinge en dit dien as korrektief daarop. Gemeentebou vestig en bevorder hierdie koninkryksperspektief binne elke handeling van die gemeente. Binne die raamwerk van die koninkryk word aspekte vir die aandag van verruimde gemeentebou in hierdie studie geidentifiseer (antropologie; ekonomie; ekologie; strukture). 'n Positiewe verband tussen gemeentebou en volle werklikheid van die koninkryk van God bou gemeentesentriese bouwerk uit tot effektiewe en omvattende kommunikatiewe handelinge in diens van die Koninkryk binne die gemeentekonteks. Hierdie verhouding tussen die koninkryk, die gemeente en die samelewing word deur Christus bepaal. Om dit op die mees effektiewe wyse te realiseer, is drie dimensies in hierdie studie geidentifiseer wat deel van gemeentebou behoort uit te maak (basisteorie). Gemeentebou dien die koninkryk wanneer dit lidmate se verstaan van die gemeente verruim om dit in toto in koninkryksdiens te stel; wanneer dit die gemeente se vermoe om in diens van die koninkryk te staan realiseer, en wanneer die gemeente opgebou word om met sy konteks rekening te hou. Gemeentebou staan so in diens van die koninkryk van God. Die empiriese ondersoek na lidmate se siening van die dienstaak van die gemeente, bevestig die hipotese nl. dat gemeentelede sterk na binne gerig is en nie genoegsaam met die samelewing rekening hou nie. / The building up of the congregation functions within the framework of the Kingdom of God and not only within the congregation. For this reason the question is raised i.e. when does the building up of the congregation serves the Kingdom of God. It is relevant in view of the fact that the literature about the building up of the congregation covers the building up of the congregation, but the emphasis on the community does not enjoy the necessary attention it deserves. Centrally within the cosmos the Kingdom of God exists. To establish His Kingdom on earth, God uses the congregation. Thus "the origins of the congregation is found in God; its identity is determined by the Kingdom; it exists for Kindompurposes; its functioning is aimed at serving the Kingdom, and it exists within a certain context where it should erect signs of the kingdom of God. The kingdom of God determines all congregational activities. The building up of the congregation establishes and promotes this kingdomperspective within every aspect of its actions. In this study certain aspects have been identified to broaden the scope of the building up of the congregation within the framework of the kingdom (i.e. anthropology; economy; ecology; structures). When the building up of the congregation is understood from a kingdomperspective, congregation-centered upbuilding developes into effective and comprehensive communicative actions in the service of the kingdom. The relationship between the kingdom, the congregation and the community is determined by Christ. In this study three dimensions are identified which ought to constitute the building up of the congregation for this to be realised most effectively. It serves the kingdom as it increases the congregations' understanding of its total service of the kingdom; as it realizes the church's service of the.kingdom through continuing change, and as it takes the context of the congregation sufficiently into consideration. An empirical research into the views of members on the task of the congregation confirmed the hypothesis i.e. members are strongly introverted in their view and they do not take the community sufficiently enough into consideration. / Practical Theology / Th.D. (Practical theology)

Thesis (M.A.)--Cincinnati Bible College & Seminary, 2002. / Includes abstract and vita. Includes bibliographical references (leaves 117-123).

Thesis (M.A.)--Trinity Evangelical Divinity School, 1969. / Includes bibliographical references (leaves 141-168).

Thesis (M.A.)--Cincinnati Bible College & Seminary, 2002. / Includes abstract and vita. Includes bibliographical references (leaves 117-123).

Text in Afrikaans / Gemeentebou funksioneer binne die raamwerk van die koninkryk van God en nie slegs binne 'n gemeente nie. Om hierdie rede word die ondersoekvraag gestel naamlik wanneer staan gemeentebou in diens van die koninkryk van God. Dit is 'n tersaaklike vraag in die lig van die feit dat gemeentebouliteratuur die opbou en by geleentheid ook die uitbou van die gemeente beskryf maar opbou met die oog op die samelewing geniet nie die nodige aandag nie. Die koninkryk van God staan sentraal in die kosmos. Om Sy koningsheerskappy op aarde te vestig gebruik God die gemeente. Daarom vind die gemeente sy oorsprong in God; dit beskik oor 'n koninkryksbepaalde identiteit; dit bestaan met 'n koninkryksdienstige doel; sy funksionering realiseer die gemeente se koninkryksdiens en dit bestaan binne 'n bepaalde konteks om tekens van die Koninkryk daar op te rig. Die koninkryk van God bepaal alle gemeentehandelinge en dit dien as korrektief daarop. Gemeentebou vestig en bevorder hierdie koninkryksperspektief binne elke handeling van die gemeente. Binne die raamwerk van die koninkryk word aspekte vir die aandag van verruimde gemeentebou in hierdie studie geidentifiseer (antropologie; ekonomie; ekologie; strukture). 'n Positiewe verband tussen gemeentebou en volle werklikheid van die koninkryk van God bou gemeentesentriese bouwerk uit tot effektiewe en omvattende kommunikatiewe handelinge in diens van die Koninkryk binne die gemeentekonteks. Hierdie verhouding tussen die koninkryk, die gemeente en die samelewing word deur Christus bepaal. Om dit op die mees effektiewe wyse te realiseer, is drie dimensies in hierdie studie geidentifiseer wat deel van gemeentebou behoort uit te maak (basisteorie). Gemeentebou dien die koninkryk wanneer dit lidmate se verstaan van die gemeente verruim om dit in toto in koninkryksdiens te stel; wanneer dit die gemeente se vermoe om in diens van die koninkryk te staan realiseer, en wanneer die gemeente opgebou word om met sy konteks rekening te hou. Gemeentebou staan so in diens van die koninkryk van God. Die empiriese ondersoek na lidmate se siening van die dienstaak van die gemeente, bevestig die hipotese nl. dat gemeentelede sterk na binne gerig is en nie genoegsaam met die samelewing rekening hou nie. / The building up of the congregation functions within the framework of the Kingdom of God and not only within the congregation. For this reason the question is raised i.e. when does the building up of the congregation serves the Kingdom of God. It is relevant in view of the fact that the literature about the building up of the congregation covers the building up of the congregation, but the emphasis on the community does not enjoy the necessary attention it deserves. Centrally within the cosmos the Kingdom of God exists. To establish His Kingdom on earth, God uses the congregation. Thus "the origins of the congregation is found in God; its identity is determined by the Kingdom; it exists for Kindompurposes; its functioning is aimed at serving the Kingdom, and it exists within a certain context where it should erect signs of the kingdom of God. The kingdom of God determines all congregational activities. The building up of the congregation establishes and promotes this kingdomperspective within every aspect of its actions. In this study certain aspects have been identified to broaden the scope of the building up of the congregation within the framework of the kingdom (i.e. anthropology; economy; ecology; structures). When the building up of the congregation is understood from a kingdomperspective, congregation-centered upbuilding developes into effective and comprehensive communicative actions in the service of the kingdom. The relationship between the kingdom, the congregation and the community is determined by Christ. In this study three dimensions are identified which ought to constitute the building up of the congregation for this to be realised most effectively. It serves the kingdom as it increases the congregations' understanding of its total service of the kingdom; as it realizes the church's service of the.kingdom through continuing change, and as it takes the context of the congregation sufficiently into consideration. An empirical research into the views of members on the task of the congregation confirmed the hypothesis i.e. members are strongly introverted in their view and they do not take the community sufficiently enough into consideration. / Philosophy, Practical and Systematic Theology / Th.D. (Practical theology)

Despite the fact that scholars regularly overlook the theme of the kingdom in Paul’s letters, the thesis of this work is that the kingdom is a foundational component of God’s saving work in Christ in 1 Corinthians. This thesis can be demonstrated by observing three primarily lines of evidence: (1) the relationship of the kingdom to the effects of Christ’s death, resurrection, and saving reign, (2) the consistency of Paul’s kingdom references with respect to his inaugurated eschatological schema, and (3) the connection between the kingdom and Paul’s ethical teaching, or what might also be referred to as the transforming work of the Spirit. Chapter 1 provides a history of research concerning the different approaches to Paul’s theology of the kingdom in modern scholarship. Relatively few scholars have addressed the topic in a comprehensive way, and where the kingdom has been addressed, it has commonly been suggested that Paul has replaced it with another theme. Chapters 2 through 4 examine Paul’s references to the kingdom in the following texts: 1 Corinthians 4:8, 20; 6:2-3, 9-11; 15:20-28, 50. In addition to examining Paul’s use of words in the βασιλ– word group, these chapters also focus on Paul’s use of kingdom-related concepts, such as the reign of Christ, the reign of believers, and the future judgment of the saints. A number of connections are also drawn between the kingdom and related eschatological themes. Chapter 5 compares Paul’s kingdom theology in 1 Corinthians with the rest of his epistles. It is argued that there is a consistency to the apostle’s theology of the kingdom, even as different contexts require different aspects of the kingdom to be emphasized. The conclusion in chapter 6 provides a summary of the findings in the previous chapters, including a recap of how the thesis has been demonstrated. Also included are some limitations and implications of this work, along with suggestions for further study on this topic.

This dissertation seeks to answer the following question: how do recent spatial theories help one interpret Jesus' bringing of the kingdom in Matthew? The thesis argued that Jesus comes to reorder the space of the earth in Matthew uniting the two realms of heaven and earth through his body and through the body of his community. Chapter 1 demonstrates that although a resurgence in examining the land and spatial dimensions in the Scripture are underway, scholars in biblical studies still view space too narrowly. The conversation surrounding the spatial kingdom has been stunted in part due to the influence of Gustaf Dalman and George Eldon Ladd's definition of the kingdom. Chapter 2 examines two of Matthew's distinct themes, his focus on the spatial nature of the kingdom and the presence of Jesus. References to οὐρανός and γη and the Immanuel theme both provide warrant for examining the spatial kingdom in Matthew's narrative. Chapter 3 overviews recent advances in spatial theory arguing for a view called critical spatiality. Critical spatiality provides a way to understand space as a social product. Three categories for spatial understanding expand the conception of space. Space is physical, ideological, and imaginative. A trialectic of space, rather than a dialectic, begins to open up new ways of thinking of space. Chapters 4 examines one of the deeds of Jesus from a spatial perspective. When Jesus contests Beelzebul in Matthew 12, he challenges the "lord of the earth." By entering Satan's house, conquering him, and bestowing life to the exorcised person he reorders the space of the earth. Chapter 5 argues that the Spirit, in the Beelzebul controversy and Matthew more generally, inaugurates the new exodus/creation. Exorcisms are at least partly about power over place and the exorcism is one way in which the spatial kingdom is becoming in Jesus' ministry. Chapter 6 broadens the scope and moves to an overview of the first three discourses in Matthew. Jesus' words create worlds in the Sermon on the Mount where he calls his disciples to be salt and light on the earth. In the commissioning of the disciples, Jesus tells his disciples to go out bringing peace to places by healing the sick, raising the dead, and casting out demons. Jesus then explains in the kingdom parables that the space of the earth is the theater upon which the kingdom is enacted. The kingdom is here but hidden in plain sight upon the earth. Chapter 7 covers the last two discourses of Matthew. Jesus forms a meek community in the community discourse, creating a place in contrast to the communities of the earth. In the last discourse, Jesus contests the most important sacred space in the ancient world, the temple, and replaces it with his body. Chapter 8 analyzes two final texts that provide an inclusio to chapter 2. Both the spatial kingdom and the Immanuel theme are spoken of in Matthew 19:28 and 18:20 respectively. In Matthew 19:28 Jesus speaks of the new world and the new family. Then Jesus promises his presence to his church in Matthew 18:20, so that they can continue the spatial work. Chapter 9 argues Jesus' body and presence are the key to uniting the spatial and presence themes in Matthew. The body of Jesus is a microcosm of heaven and earth, and the kingdom is a thirdspace.

Thesis (S.T.D.)--Catholic University of America, 1945. / "Biographical note" : p. 185. Bibliography: p. 177-180.