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The present study is a history of interpretation. In that sense it does not fit neatly into the category of Wirkungsgeschichte. Moving through successive periods of the Christian church’s history, we will select representative interpretations of Jeremiah, Ezekiel, and theological works dealing explicitly with the question of true and false prophecy in an effort to present a sampling of material from the span of the church’s existence. This study seeks to function as a hermeneutical guide for the present interpretive problem of interpreting true and false prophecy in the Old Testament/Hebrew Bible by displaying ways various interpreters have broached the subject in the past. In this way it may prove useful to the current impasse concerning the notion of false prophecy in the Old Testament/Hebrew Bible. Seeing continuity, or a family resemblance, in the Christian church’s interpretation of true and false prophecy in relation to the law’s role amongst exilic and post-exilic prophets, we will observe those ways in which a historically informed reading might offer an interpretive guide for subsequent interpretations of true and false prophecy.

Bibliography: leaves 250-258 / vii, 258, 50, [48] leaves : 48 facsims ; 31 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, 1985

Orientador: Adma Fadul Muhana / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-10T00:24:15Z (GMT). No. of bitstreams: 1 Silva_JaquesonLuizda_D.pdf: 1719356 bytes, checksum: 9d2fe183a3c04fdbf4767a4afd0c2f88 (MD5) Previous issue date: 2007 / Resumo: A Arquitetura do Quinto Império em Vieira examina nos interrogatórios dos autos de Vieira na Inquisição o processo pelo qual a profecia do Quinto Império aparece como questão e o modo em que, após a qualificação da carta intitulada Esperanças de Portugal Quinto Império do Mundo, o jesuíta a reordena em papéis retoricamente distintos, constituindo-os como respostas às questões do Santo Ofício, o que mais tarde ficou conhecido por sua obra profética. O estabelecimento do processo inquisitorial como a circunstância de composição da profecia do Quinto Império em Vieira é o que se apresenta neste estudo em capítulos que expõem a composição de sermões, cartas, história, defesa e apologia / Abstract: The Architecture of the Fifth Empire in Vieira examines in the questionnaires of Vieira's documents in the Inquisition the process in which the Profecy of the Fifth Empire appears as question and the way in which, after the qualification of the letter named Hopes of Portugal Fifth Empire of the World, the Jesuit reorganizes it in documents oratoriccaly distist, establishing them as answers to the questions of the Holy Office, what later was recognized as his prophetical masterpiece. The establishment of the inquisitory process as the circumstance of the composition of the prediction of the Fifth Empire in Vieira is presented in this application in chapters which expose the compositions of sermons, letters, history, defense and apology / Doutorado / Teoria e Critica Literaria / Mestre em Teoria e História Literária

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2009. / The Balaam narratives of Numbers 22-24 have long proven to be a source of fascination for readers of the Old Testament. The narratives present Balaam as a faithful ‘word-of-Yahweh’ prophet. However, the Tale of the Donkey (22:22-35) portrays him as an ‘unseeing’ prophet intent on personal gain. How does one explain the conflicting views of Balaam within the narratives of Numbers 22-24? Socio-rhetorical criticism was employed as a methodology to examine the development of these conflicting views of Balaam. An analysis of the Inner Texture revealed that the repeated themes 'seeing’, ‘blessing’, and ‘cursing’ are central to the narratives, and serve to connect Balaam with the paradigmatic prophet Moses of Exodus 3 and Deuteronomy 18. The study of the narratives’ Intertexture revealed numerous inner-biblical allusions, and considered the possible relevance of the Deir ‘Alla texts to the narratives. The Social-cultural and Ideological textures of the narratives suggest that a process of prophetic redefinition took place during either the late pre-exilic or exilic periods, which resulted in the exclusion of divination from Israel’s prophetic tradition. Prophets entered into an alliance with the priests in order to centralise religious authority and place the focus of ‘prophecy’ on the exposition and application of Torah. A consideration of the theological texture of the narratives suggested that this process of prophetic redefinition continued into the early post-exilic period, and ultimately led to a re-evaluation of Balaam. Wide-spread xenophobia within early Yehud contributed to Balaam’s final demise, as later reception history within the Old Testament portrays Balaam as responsible for inciting Israel’s apostasy in Numbers 25. The Tale of the Donkey is integrated into the narratives of Numbers 22-24 by priestly writers in order to distance Balaam from Israel’s prophetic tradition. The result is a dynamic theological synthesis that recalls both an earlier period in which divination was accepted as part of Israel’s prophetic tradition, and a new perspective focused on the exposition and application of Torah. The Balaam narratives of Numbers 22-24 serve as the theological ‘hinge’ or ‘fulcrum’ of the book of Numbers, recalling both the old generation of rebellion, and the new generation of hope that will re-enter the land of promise. The Balaam narratives of Numbers 22-24 serve to powerfully proclaim that Yahweh’s purpose to bless his people will not be thwarted by the intrigues of Israel’s enemies, or Israel’s past disobedience.

Dutch text with Dutch and English summaries / The main question is whether prophecy is still possible in our time. Reformed theology taught for centuries that with the closing of the canon prophecy came to an end. Prophecy since then was equated with the proclamation of the Word of God. Is such a viewpoint correct? Is the church not obliged to test any prophecy against given meaningful biblical criteria? In the forties of the 20th century the Reformed minister A.A. Leenhouts had a prophecy which he reckoned would have shone light on the world around him. He repeatedly asked for the prophecy to be tested which in fact did not happen. Leenhouts finally found himself outside the Reformed church. In this study it is firstly investigated whether prophecy is still possible after the conclusion of the biblical canon, secondly, how the prophecies people receive are to be tested, and thirdly what are the criteria we have to employ regarding the phenomenon of prophecy. In this regard the prophecy of Leenhouts is also scrutinised and tested. During this study I encountered within Reformed theology an increasing number of theologians who regard prophecy still possible after the conclusion of the canon. Amongst them is professor E. van Niekerk from South Africa. The Dutch Rev W. Smouter is suprisingly close to his views. In this study it is investigated who Leenhouts was, in which situation he received his prophecy, how these words fitted into his time and what the reaction of others was on his prophecy. Before the prophecy of Leenhouts is tested his prophecy is materially compared to the views of others, especially in regard to the nation of Israel and the return of Christ. His views are also compared with representatives of the Reformed tradition, the Enlightenment and Dispensationalism. Leenhouts prophecy is also tested with the criteria the General Synod of the Reformed Churches in the Netherlands has devised for prophecy. Besides, we add the following criteria: whether the prophecy of Leenhouts throws new light on the Bible and whether in Van Niekerk’s view God’s Spirit is really busy writing a Third Testament in cooperation with us in the present era. / De grote vraag is nu of er nog profetie mogelijk is in onze tijd. De Gereformeerde theologie heeft eeuwen geleerd dat met het sluiten van de Kanon, de gave van profetie ten einde is. Profetie zou nu zijn de verkondiging van Gods Woord. Klopt dit en is de kerk niet verplicht een profetie te toetsen aan de daarvoor gegeven bijbelse criteria? In de veertiger jaren van de 20e eeuw kreeg de Gereformeerde dominee A.A. Leenhouts een profetie over dingen die volgens hem licht wierpen over de wereld en de situatie van zijn dagen. Deze predikant heeft vaak gevraagd om zijn profetie te toetsen. Dat is niet gebeurd en tenslotte is de man buiten het kerkverband geraakt. In deze studie wordt allereerst nagegaan of er na het sluiten van de Kanon nog profetie mogelijk is. In de tweede plaats hoe een ontvangen profetie getoetst kan worden en in de derde plaats wat de criteria zijn om zo'n profetie te toetsen. Tevens wordt de profetie van Leenhouts besproken en getoetst. Tijdens deze studie ontmoette ik binnen de eigen Gereformeerde theologie een groeiend aantal theologen, dat na het sluiten van de Kanon nog w£l profetie mogelijk achten. Tot hen behoort wel heel speciaal Professor E. van Niekerk uit Zuid-Afrika. Verrassend nauw sluit hierbij aan de Nederlandse Ds. W. Smouter. In deze studie bekijken we eerst wie Leenhouts was, in wat voor situatie hij zijn profetie ontving, hoe deze woorden pasten in zijn tijd en hoe de reactie van anderen er op was, Voordat we de profetie van Leenhouts daarop gaan toetsen, vergelijken we zijn profetie inhoudelijk met de zienswijzen van anderen, speciaal met het oog op Israel en de wederkomst. We vergelijken hem verder met vertegenwoordigers van de Gereformeerde traditie, de kring van de Verlichting en de Bedelingenleer. Daarna toetsen we de profetie van Leenhouts aan de hand van de door de Generale Synode van de Gereformeerde Kerken in Nederland hiervoor aangereikte criteria. Tevens voegen we de criteria toe: of de profetie van Leenhouts echt nieuw licht op de Bijbel werpt 6n of Gods Gees in samewerking met ons naar de zienswijze van Van Niekerk op dit moment echt een Derde Testament aan het schrijven is. / Systematic Theology & Theological Ethics / D. Th.(Systematic Theology)

Dutch text with Dutch and English summaries / The main question is whether prophecy is still possible in our time. Reformed theology taught for centuries that with the closing of the canon prophecy came to an end. Prophecy since then was equated with the proclamation of the Word of God. Is such a viewpoint correct? Is the church not obliged to test any prophecy against given meaningful biblical criteria? In the forties of the 20th century the Reformed minister A.A. Leenhouts had a prophecy which he reckoned would have shone light on the world around him. He repeatedly asked for the prophecy to be tested which in fact did not happen. Leenhouts finally found himself outside the Reformed church. In this study it is firstly investigated whether prophecy is still possible after the conclusion of the biblical canon, secondly, how the prophecies people receive are to be tested, and thirdly what are the criteria we have to employ regarding the phenomenon of prophecy. In this regard the prophecy of Leenhouts is also scrutinised and tested. During this study I encountered within Reformed theology an increasing number of theologians who regard prophecy still possible after the conclusion of the canon. Amongst them is professor E. van Niekerk from South Africa. The Dutch Rev W. Smouter is suprisingly close to his views. In this study it is investigated who Leenhouts was, in which situation he received his prophecy, how these words fitted into his time and what the reaction of others was on his prophecy. Before the prophecy of Leenhouts is tested his prophecy is materially compared to the views of others, especially in regard to the nation of Israel and the return of Christ. His views are also compared with representatives of the Reformed tradition, the Enlightenment and Dispensationalism. Leenhouts prophecy is also tested with the criteria the General Synod of the Reformed Churches in the Netherlands has devised for prophecy. Besides, we add the following criteria: whether the prophecy of Leenhouts throws new light on the Bible and whether in Van Niekerk’s view God’s Spirit is really busy writing a Third Testament in cooperation with us in the present era. / De grote vraag is nu of er nog profetie mogelijk is in onze tijd. De Gereformeerde theologie heeft eeuwen geleerd dat met het sluiten van de Kanon, de gave van profetie ten einde is. Profetie zou nu zijn de verkondiging van Gods Woord. Klopt dit en is de kerk niet verplicht een profetie te toetsen aan de daarvoor gegeven bijbelse criteria? In de veertiger jaren van de 20e eeuw kreeg de Gereformeerde dominee A.A. Leenhouts een profetie over dingen die volgens hem licht wierpen over de wereld en de situatie van zijn dagen. Deze predikant heeft vaak gevraagd om zijn profetie te toetsen. Dat is niet gebeurd en tenslotte is de man buiten het kerkverband geraakt. In deze studie wordt allereerst nagegaan of er na het sluiten van de Kanon nog profetie mogelijk is. In de tweede plaats hoe een ontvangen profetie getoetst kan worden en in de derde plaats wat de criteria zijn om zo'n profetie te toetsen. Tevens wordt de profetie van Leenhouts besproken en getoetst. Tijdens deze studie ontmoette ik binnen de eigen Gereformeerde theologie een groeiend aantal theologen, dat na het sluiten van de Kanon nog w£l profetie mogelijk achten. Tot hen behoort wel heel speciaal Professor E. van Niekerk uit Zuid-Afrika. Verrassend nauw sluit hierbij aan de Nederlandse Ds. W. Smouter. In deze studie bekijken we eerst wie Leenhouts was, in wat voor situatie hij zijn profetie ontving, hoe deze woorden pasten in zijn tijd en hoe de reactie van anderen er op was, Voordat we de profetie van Leenhouts daarop gaan toetsen, vergelijken we zijn profetie inhoudelijk met de zienswijzen van anderen, speciaal met het oog op Israel en de wederkomst. We vergelijken hem verder met vertegenwoordigers van de Gereformeerde traditie, de kring van de Verlichting en de Bedelingenleer. Daarna toetsen we de profetie van Leenhouts aan de hand van de door de Generale Synode van de Gereformeerde Kerken in Nederland hiervoor aangereikte criteria. Tevens voegen we de criteria toe: of de profetie van Leenhouts echt nieuw licht op de Bijbel werpt 6n of Gods Gees in samewerking met ons naar de zienswijze van Van Niekerk op dit moment echt een Derde Testament aan het schrijven is. / Philosophy, Practical and Systematic Theology / D. Th.(Systematic Theology)

Text in German / Prophetie und Evangelisation sind zentrale Themen der Bibel und wichtige Instrumente Gottes. Biblische Berichte zeigen, dass Mission und Evangelisation oft erst durch ein prophetisches Wort moglich wurde. Das erste Kapitel widmet sich diesen Themen. Es ist das Anliegen dieser Studie, die in den Jahren 1980-2000 uber Berlin ausgesprochenen Prophetien zu analysieren. Die Prophetien werden mit biblischen Aussagen verglichen, gegeneinander ins Verhaltnis gesetzt und auf ihre missionstheoiogische Relevanz hin untersucht. Eine Befragung einiger Berliner Leber chainsmatisch-gepragter Gemeinden liefert den praktischen Anteil dieser Studie. Die theoretischen Grundlagen werden im zweiten und die Ergebnisse im dritten Kapitel behandelt. Es ist zu betonen, dass sich die untersuchten Prophetien jeglicher objektiver Beurteilung entziehen. Alle Angaben sind zeitlich nicht gebunden und sehr allgemein gehalten. Allen gemeinsam ist jedoch ein geistlicher Quantensprang, der von einer flachendeckenden Ausgiessung des Geistes Gottes uber Berlin handelt. Dieser Sachverhalt wird im vierten Kapitel dargestellt und diskutiert. / Prophecy and evangelisation are central topics of the Bible and instruments of God, Biblical reports show, that mission and evangelisation were mostly possible by a prophetic word (Chapter one). The concern of this study is to analyse the prophecies spoken out for Berlin between the years 1980 to 2000. The prophecies were compared with biblical statements, were proportionate to one another and were analysed regarding their mission-theologicai relevance. A questioning of few leaders of charismatic-embossed churches of Berlin gives the practical part of the study (the theoretical part see chapter two, the results see chapter three). It has to be articulated, that there is no objective judgement for the analysed prophecies. All indications are not bound by time and were given in general sense. All prophecies deal with a spiritual quantum leap, who speaks of an out-pouring of the Spirit of God over Berlin covering the whole area (Chapter four). / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

Prophetie und Evangelisation sind zentrale Themen der Bibel und wichtige Instrumente Gottes. Bib'lische Berichte zeigen, dass Mission und Evangelisation oft erst durch ein prophetisches Wort miiglich wurde. Das erste Kapitel widmet sich diesen Themen. Es ist das Anliegen dieser Studie, die in den Jahren 1980-2000 iiber Berlin ausgesprochenen Prophetien zu analysieren. Die Prophetien werden mit biblischen Aussagen verglichen, gegeneinander ins Verhliltnis gesetzt und auf ihre missionstheologische Relevanz hin untersucht. Eine Befragung einiger Berliner Leiter charismatisch-geprligter Gemeinden liefert den praktischen Anteil dieser Studie. Die theoretischen Grundlagen werden im zweiten und die Ergebnisse im dritten Kapitel behandelt. Es ist zu betonen, <lass sich die untersuchten Prophetien jeglicher objektiver Beurteilung entziehen. Aile Angaben sind zeitlich nicht gebunden und sehr allgemein gehalten. Allen gemeinsam ist jedoch ein geistlicher Quantensprung, der von einer flachendeckenden AusgieBung des Geistes Gottes iiber Berlin handelt. Dieser Sachverhalt wird im vierten Kapitel dargestellt und diskutiert. / Prophecy and evangelisation are central topics of the Bible and instruments of God. Biblical reports show, that mission and evangelisation were mostly possible by a prophetic word (Chapter one). The concern of this study is to analyse the prophecies spoken out for Berlin between the years 1980 to 2000. The prophecies were compared with biblical statements, were proportionate to one another and were analysed regarding their mission-theological relevance. A questioning of few leaders of charismatic-embossed churches of Berlin gives the practical part of the study (the theoretical part see chapter two, the results see chapter three). It has to be articulated, that there is no objective judgement for the analysed prophecies. All indications are not bound by time and were given in general sense. All prophecies deal with a spiritual quantum leap, who speaks of an out-pouring of the Spirit of God over Berlin covering the whole area (Chapter four). / Text in German / Titles in German and English / Keywords in German and English / M. Th. (Missiology)

This study focused on the ‘silence of the prophets’ in the post-apartheid era. It sought to understand why the prophets, who spoke out so vehemently against the injustices of apartheid, did not speak out against the injustices of the government after 1994 even when it became blatantly apparent that corruption was beginning to unfold on various levels, especially with the introduction of the so-called Arms Deal. Accordingly, the study singles out Drs Allan Boesak and Frank Chikane who were among the fiercest opponents of the apartheid regime before 1994. The study traced the impact of the ideological forces that influenced Boesak and Chikane’s ideological thinking from the early Slave Religion, Black Theology in the USA and Liberation Theology in Latin America. Black Theology and Black Consciousness first made their appearance in South Africa in the 1970s, with Boesak and Chikane, among others, as early advocates of these movements. In 1983, Boesak and Chikane took part in the launch of the United Democratic Front (UDF) in Mitchells Plain, Cape Town. This movement became the voice of the voiceless in an era when the members of the African National Congress (ANC) and Pan African Congress (PAC) had been sent into exile. It also signalled a more inclusive and reconciliatory shift in Boesak and Chikane’s Ideological thinking. Whereas Black Consciousness sought to exclude white people from participating in the struggle for liberation, the UDF united all under one banner without consideration for colour, race, religion or creed. After the advent of liberation in South Africa in 1994, it became increasingly obvious that corruption was infiltrating many levels of the new government. But the prophets were silent. Why were they silent? The study presents an analysis of the possible reasons for this silence based on interviews with Boesak and Chikane as role players and draws conclusions based on their writings both before and after 1994. Overall, the study concluded that they were silent because they had become part of the new political structures that had taken over power. To sum up, the study demonstrates the irony of prophetic oscillation and concludes that no prophet is a prophet for all times. Thus, as a new democracy unfolds in South Africa, the situation demands new prophets with a new message. / Philosophy, Practical and Systematic Theology / D. Phil. (Theology)