Practical Theology / D.Litt. et Phil. (Theory of Literature)

Philosophy, Practical and Systematic Theology / D.Litt. et Phil. (Theory of Literature)

Historically, the study of NT Greek conditional statements has predominantly set its focus on the Mood and Tense of the protasis. More recently, semantic approaches based on the speaker's viewpoint, or attitude, have also been adopted, to classify conditionals either as statements of assertion or projection. As such approaches are based on a limited number of linguistic features and functions, they offer only a partial understanding of conditionals. Most grammarians also largely ignore the wider contexts of the biblical texts and conditionals' rhetorical function. The purpose of this study is twofold: to critically examine current methods of describing and classifying conditionals to propose a new method based on theory of language and the analytical framework of Systemic Functional Linguistics (SFL); and to apply the proposed interpretive framework to analyze selected conditionals found in the Gospel of John, exploring how Jesus uses conditionals to persuade his audience and how conditionals serve the persuasive purpose of the Gospel. Instead of following the conventional lines of investigation, this thesis adopts Systemic Functional Linguistics' multi-stratal structure and multi-functional concept of language. Structurally, the interpretive framework expands from the units of words and clauses to those of clause complexes. All three major functions of language (ideational, interpersonal, and textual) are included as part of the total meaning. An analytical interpretive framework is then set up and applied to selected conditionals in John 3-11. Based on the evidence such as the choice of the Mood, thematic structure, logico-semantic relation, grammatical intricacy, clustered and consecutive conditionals, and conditionals as topic and summative statements, it is concluded that the conditionals Jesus uses present a strongly persuasive case for the author's purpose of writing. On one hand, the conditionals that Jesus uses rebut the Jews' charge of blasphemy and make a convincing case for his Christological claim. On the other hand, conditionals by Jesus also provide his audience and the reader of John with a different viewpoint (an alternate world) to understand the deeper meaning of faith and discipleship. Johannine conditionals perform the function of persuading the reader of John toward faith and spiritual growth in Jesus (20:31). / Thesis / Doctor of Philosophy (PhD)

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He spoke and galaxies whirled into place, stars burned the heavens, and planets began orbiting their suns – words of awesome, unlimited, unleashed power. He spoke again and the waters and lands were filled with plants and creatures, running, swimming, growing, and multiplying – words of animating, breathing, pulsing life. Again He spoke and man and woman were formed, thinking, speaking, and loving – words of personal and creative glory. Eternal, infinite, unlimited – He was, is, and always will be the Maker and Lord of all that exists. And then He came in the flesh to a speck in the universe called planet earth. The mighty Creator became a part of the creation, limited by time and space and susceptible to age, sickness, and death. But love propelled Him, and so He came to rescue and save those who were lost and to give them the gift of eternity. He is the Word (John 1:1); He is the Bread of Life (6:35); He is the Way, the Truth, and the Life (14:6); He is the Giver of Living Water (4:13-14); He is Jesus, the Christ. Without light, water, and food there could be no life. It is exactly these elements that John uses as symbols in his Gospel to present Jesus as the Light, Water and Food to the reader. Each of these symbols is a vital part of the context of eternal life though for this study the focus will be on water, and its symbolism in the book of John. We will firstly consider the meaning of Johannine symbolism, Following, the significance of the water motif in the Old and New Testament, the characteristics of John’s use of the Old Testament and the Johannine writings. We will end our study with the eschatology and the symbolic meaning of water in John 4. / Prof. J.A. du Rand

This thesis sets out to examine a section of the canonical text of the gospel of Matthew (Matthew 21-25) with a view to its contribution to the search for knowledge of Jesus as an historical figure. Methodologically, then, this thesis respects the literary coherence of the final form of the gospel of Matthew, but raises the question of its significance for an understanding of the historical Jesus. In an attempt to offer a fresh analysis of the material, the thesis takes up the use of the models of 'prophet' and 'sage' in contemporary scholarship, and investigates the theme of judgement in selected portions of the canonical and non-canonical Jewish literature associated with the prophets and the sages at the time of Jesus. It emerges that Jesus' proclamation of judgement reflects previous canonical themes found in both prophetic and Wisdom literature. Such deep dependence upon Jewish prophetic and Wisdom literature does not inevitably result in either Schweitzer's prophet of the imminent end or the 'non-eschatological sage' of Borg and others. Matthew portrays Jesus as prophet by means of his accounts of Jesus' prophetic acts, his declaration of impending national catastrophe and his warning of eschatological judgement. Matthew portrays Jesus as sage by means of his emphasis on the provocative aphoristic and narrative meshalim which Jesus employs to expose the errors of the Jewish religious leaders and to declare judgement upon them. He also highlights Jesus' emphasis, typical of Wisdom literature, on the judgement of God upon injustice, while not hesitating to indicate the eschatological element in Jesus' Wisdom sayings. Of particular significance in the ongoing discussion over Jesus' eschatological expectations, which are clearly of great significance for his teaching and actions relating to judgement, is the nature of 'apocalyptic' language. This thesis therefore discusses the biblical language at the centre of this debate in the light of its location in Matthew's text and considering the most likely background to his thinking. We conclude that many scholars have driven too great a wedge between what is 'apocalyptic' and what is 'prophetic', and propose that 'apocalyptic' texts in Matthew are best interpreted with the canonical prophetic literature as the most significant backdrop. We submit that when this material is read in its canonical background, its significance becomes clear so that it is no longer necessary to regard it as predictive of the parousia but rather symbolic of a great vindication of Jesus. In particular, when these sayings are interpreted in their context in Matthew's gospel, according to the approach to 'apocalyptic' language argued for in the thesis, they may be understood as natural and appropriate sayings of Jesus. That is, by means of recognising their coherence with the narrative in which they are set when interpreted in a manner in keeping with their most likely literary background, these sayings may be said to have a substantial claim to being authentic portions of the teaching of the historical Jesus. The thesis concludes that Matthew presents Jesus as one who embodies the prophet and the teacher of Wisdom, and who goes beyond these figures in important ways as he takes to himself the role of judgement in a way that is highly distinctive among the religious figures of his day.

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The Christian congregation in Corinth found Paul’s “weak” presentation of the gospel and his approach to ministry to be scandalous. Recently arrived “apostles” reinforced and accentuated attitudes the congregation had already imbibed from contemporary Corinthian culture. As a result many in the congregation were less than satisfied with Paul’s manner of speech, his apparent lack of “charismatic” qualities, his refusal to accept money from them, his lack of commendatory letters, and his lifestyle that was characterised by suffering, affliction, opposition and weakness. However, Paul’s criteria for evaluating ministry, and by implication God’s criteria, were significantly different from those of the Corinthian congregation. Key verses such as 2 Cor 1:9; 3:5; 4:7; 6:7; 12:9 and 13:4 indicate that Paul maintained that Christian life and ministry generally, and apostolic ministry in particular, must be carried out through divine power, not human power. His apostolic ministry was valid because it was exercised as God’s representative, in God’s presence (2:17), with God as judge (5:10) and as a result of God’s mercy (4:1), not as a result of his own power, authority, eloquence or charismatic presence. The theological underpinning for Paul’s approach to ministry is found in 13:4 where Christ who “was crucified as a result of weakness, but lives as a result of God’s power” is the model for Paul who “shares in his weakness”, but in ministry to the Corinthians, also “lives as a result of God’s power”. Paul’s model for ministry was one of dependence on God. This is most clearly demonstrated in the “affliction” he experienced in Asia where he despaired of life itself, but in the process learned to rely on “God who raises the dead”. Thus his suffering, weakness and affliction, far from being disqualifiers for ministry, were in fact, demonstrations of his authenticity as a minister whose competency came from God and not from himself (3:6).