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)

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)

Edward Irving (1792-1834) exercised a profound effect on developments in nineteenth-century theology within the English-speaking world. He is especially known for his thought regarding the return of the gifts of the Holy Spirit and his pre-millennialism, including his belief in the imminent physical return of Jesus Christ. Indeed, Irving is generally remembered as a central figure in the movement of early nineteenth century premillennialism and as a fore-runner of the modern Pentecostal movement. Most scholarly interpretations of Irving have focused on particular aspects of his thought, such as the manifestation of the Holy Spirit, his millenarianism, or his understanding of Christology. This thesis provides a new interpretation of Irving’s contributions, examining the interrelationship of his theological ideas and exploring the development of them within the context of his life, including his childhood and youth within the Covenanting country of southwest Scotland, his education within the University of Edinburgh and his early teaching career, his assistantship to Thomas Chalmers in the celebrated St John’s experiment in urban ministry in Glasgow, his move to London in 1822 and his meteoric rise to fame as a preacher there, his personal trauma, including his unhappy affair with the future Jane Welsh Carlyle, the deaths of his children and the tragic accident at Kirkcaldy, his connections with Romantic intellectual and religious circles in the capital, and his growing involvement with the prophetic movement. Under the influence of the Romantic Movement, Irving’s religious sensibility had matured. This thesis argues that Irving’s theological views, including his views on the gifts of the Spirit and his millennialism, formed a coherent system, which focused on his doctrine of Christ, and more particularly on his belief that Christ had taken on a fully human nature, including the propensity to sin. Only by sharing fully in the human condition with its ‘sinful flesh’ concerning all temptations, Irving believed, could Christ become the true reconciler of God and humanity and a true exemplar of godly living for humankind. When we view Irving’s theology from the perspective of his idea of Christ’s genuine humanity, we can comprehend it more clearly; Irving’s understanding of the spiritual gifts and his apocalyptic visions of Christ’s return in glory had clear connections with his Christology. Irving’s distinctive ideas on Christ’s human nature and his eloquent descriptions of Christ’s ‘sinful flesh’ resulted in severe criticisms from the later 1820s, and finally led to his being deposed from the ministry of the established Church of Scotland in 1833. His belief that we encounter God through Christ’s sinful flesh reflected Irving’s Romantic emphases, including the striving to transcend human limits. The Romantic sensibilities of the age and Irving’s belief that the Church was locked in impotence and spiritual lethargy led him to expect a divine interruption, and to long for an ideal world through an eschatology that would bring glorification to the Church. Irving’s view of the person of Christ must be understood within this broader theological framework and historical context, in which he maintained that common believers could achieve union with Christ through both their sharing of Christ’s genuine humanity and the work of the Holy Spirit.

Gothicism in general, and the Swedish Gothicism in particular, had a close connection to the esoteric currents that were flourishing all over Europe in the Early Modern Period. Apocalyptic predictions and prophecies useful to Gothic propaganda were derived from contemporary esoteric streams, but alongside these came Hermetic and Neo-Platonic speculations of a more individual character that emphasized man’s gradual ascension toward a higher state. The foremost representative for this union of Gothicism and Esotericism was Johannes Bureus (1568-1652). Although a pioneer of runology and Swedish grammatical studies, Bureus felt he made his greatest contributions in the sphere of mysticism. Influenced by the concept of a Philosophia Perennis, Bureus believed this eternal philosophy was not only expressed by the ancient Greeks, Egyptians, and Hebrews, but also by the ancient Norse. Bureus represents what could be termed an Esoteric Gothicism. In his work, the ideal of Gothicism melds with Esotericism in the form of Alchemy, Kabbalah, Hermeticism, Astrology, and Magic. Bureus himself called his esoteric system a Nordic Kabbalah, a “Notaricon Suethica,” or a “Kabala Upsalica.” Bureus’s Esotericism is explicated primarily in his manuscripts such as the Cabbalistica, Antiquitates Scanziana, and especially Adulruna Rediviva (the latter produced in seven versions over a forty-year period), but also in his major opus, dedicated to his pupil Queen Christina, the printed apocalyptic book Nordlanda Lejonsens Rytande. In examining Esoteric Gothicism we can discern a further tendency within Gothicism beyond the national chauvinism typically seen as exemplifying the movement. In Bureus’s work, Gothic motifs are combined with runes and Old Norse themes in an imaginative manner, but most characteristic of Bureus is how he uses the results to describe a highly individual path of initiation which leads to unity with God. Bureus’s ideas may seem eccentric to a modern reader, but properly situating them in their historical context reveals the role he played in an influential current in European intellectual and spiritual history, a current often referred to by scholars as Western Esotericism.

Thesis (Ph. D.)--University of Missouri-Columbia, 2000. / Typescript. Vita. Includes bibliographical references (leaves 379-401). Also available on the Internet.

This thesis addresses the issue of the millennial reign of Christ in Revelation 20: 1-10. It is an attempt to investigate whether the millennium is a future event or already inaugurated. The Apocalypse has been the focus of attention of many end time movements down through the ages. This thesis picks up one of the most popular issues out of such a focus. One of the issues in the Apocalypse of John is the expectation of a thousand year reign of Christ. During the period of early Christianity up to the middle ages the question of the nature of the millennium has been controversial. Recently the debate over the millennial reign of Christ in the Apocalypse has intensified more than ever before. Three major views have been advocated and such views have brought in a greater dilemma, since the reader of the Apocalypse has to choose one of the views. Having grown up in an evangelical religious background, which places emphasis upon apocalyptic ideologies; I found myself becoming more and more attracted to this debate. At last I have entered the wagon with a view to demonstrate, in my own way, that the millennial reign is already actualised rather than expected. This sounds very controversial compared to what has always been thought by many Christians since their early days of Sunday School. This 'territory' has been trod by various scholars so much so that I am not in a position to claim to be a pioneer in this investigation. I endeavour to re-examine the issue of millennium in the light of a sociological analysis from my own perspective. I intend to perceive the other side of the mountain that has been hidden from me all along ( as a hidden transcript of the Apocalypse). After having established the task of rethinking millennium. I wish to go further and look at the East African concept of millennium, even though no comparative study is intended at this level of my research, apart from laying bare the framework, such is very important for the inculturation of theology today. This thesis will be tabulated into three main parts, the first deals with sociology of sects and the Apocalypse, in this part a model will be formulated, which will be applied in the delineation of the Apocalypse community in chapter three. The second part deals with the concept of millennium within the Bible and ends up with an exegesis of the passage that clearly mentions this term. The third part deals with the East African concept of millennium and the conclusion of the whole thesis. All Biblical quotations are from the Revised Standard Version Bible, while all the abbreviations follow Killian (1985). / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

This thesis investigates the relationship between the apocalyptic narrative and the postmodern novel. It explores and builds on Patricia Waugh‟s hypothesis in Practising Postmodernism: Reading Modernism (1992) which suggests that that the postmodern is characterised by an apocalyptic sense of crisis, and argues that there is in fact a strong relationship between the apocalyptic and the postmodern. It does so through an exploration of apocalyptic narratives and themes in five postmodern novels. It also draws on additional supporting material which includes literary and cultural theory and criticism, as well as historical theory. In using the novel as a medium through which to explore apocalyptic narratives, this thesis both assumes and affirms the novel‟s importance as a cultural artefact which reflects the concerns of the age in which it is written. I suggest that each of the novels discussed in this thesis demonstrates the close relationship between the apocalyptic and the postmodern through society‟s concern over the direction of history, the validity of meta-narratives, and other cultural phenomenon, such as war, the development of nuclear weaponry, and terrorism. Although the scope of this thesis is largely confined to the historical-cultural epoch known as postmodernity, it also draws on literature and cultural criticism from earlier periods so as to provide a more comprehensive framework for investigating apocalyptic ideas and their importance inside the postmodern novel. A number of modernist writers are therefore referred to or quoted throughout this thesis, as are other important thinkers from preceding periods whose ideas are especially pertinent. The present thesis was researched and written between March 2010 and August 2011 and is dedicated to all of those people who lost their lives in the apocalyptic events of the February 22nd Christchurch earthquake.

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 252-258).

Thesis (Ph. D.)--University of Missouri-Columbia, 2000. / Typescript. Vita. Includes bibliographical references (leaves 379-401). Also available on the Internet.

abstract: Virtue was a concept of paramount importance in the American founders' republican thought. Without virtue, there could be no liberty, no order, no devotion to the common good, and no republican government. This dissertation examines the concept of virtue at the American founding, particularly virtue in the political thought of Mercy Otis Warren (1728-1814). The most important female intellectual of the Revolutionary generation, Warren wrote passionately about liberty and the beauty of republican ideals. Most important to this study, she consistently advocated the central place of virtue in a free and well-ordered republic. I argue that Warren incorporates three distinct philosophical threads - classical, bourgeois-marketplace, and Christian ideals - in her conception of virtue. I first analyze how Warren uses each of these three threads of virtue throughout her writings. I then examine how she synthesizes these individual threads into a single, cohesive conception of virtue. I argue that Warren consistently merges these ideals into a conception of virtue that she employs to address three pressing political problems of her day: How to motivate reluctant colonists to seek independence; how to check various forms of corruption spreading among the people; and how to counter corruption arising from commercial growth in the new nation. Modern political theorists often argue that these three threads, especially the classical republican and Christian ideals of virtue, are irreconcilable. My analysis shows that to divorce virtue from Christianity in Warren's conception is to rob it of its corrective vigor within republican government. I argue that what Machiavelli and Rousseau wrote out of republican virtue Warren writes back in. In Warren's political thought, virtue serves as the foundation for a stable enduring political system, provides the necessary informal ordering principle for the emerging republic, and offers the means by which the new nation could achieve its millennial destiny. / Dissertation/Thesis / Ph.D. Political Science 2011