Thesis (Th. M.)--Dallas Theological Seminary, 1999. / Includes bibliographical references (leaves 88-99).

Thesis (M.A.)--Brigham Young University, Dept. of Church History and Doctrine.

Thesis (Th. M.)--Dallas Theological Seminary, 1999. / Includes bibliographical references (leaves 88-99).

D.Litt et Phil. / Bauckham rightly observes that the “… theology of Revelation is highly theocentric. This, along with its distinctive doctrine of God, is its greatest contribution to New Testament theology. Our study of it must begin with God and will both constantly and finally return to God” (1993b:23). True knowledge of who God is, is inseparable from the worship of God (cf. John 4:22) (Bauckham 1993b:32). To worship God is for the people of God the ultimate display of a love relationship that has been impacted by true knowledge. Apart from the outward liturgical forms, stands an inward reality of the people of God offering themselves to God (Romans 12:2-3). This inward reality, thereafter finds its expression in liturgical forms and traditions. The cliché “Worship is a life-style” cannot be overstated. Corporate worship cannot exist without a life-style of individual worship. How does authentic individual worship express itself? Jesus, in Matthew‟s Gospel (cf. 13:24-30; 36-43), warned that the kingdom will consist of wheat that is Jesus‟ seed; and weeds that are the devil‟s seed. At the end of the age, the separation of the two will take place with the former being gathered as God‟s possession; and the latter, gathered for punishment. Our study investigates this concept within the context of the Church which belongs to the kingdom of God. The reality within the Catholic Church and the individual local congregations that make up the Catholic Church, finds a mixture of wheat and weeds. The Scriptures teach that great apostasy will come about in the latter days as evil extends its seductive influence over God‟s people. Many will be seduced. Many already are! The prostitute Babylon, in the book of Revelation, is a major symbol which contradicts everything that is godly, holy and sacred [as represented by the Holy city, the New Jerusalem which resembles a prepared bride beautifully dressed for her husband (Rev. 21:2)]. God‟s message to His people is that Babylon will fall and forever be destroyed. Revelation 17 and 18 presents Babylon as evil in two spheres (Manikam 2004:VIII). Firstly, evil is personified as a prostitute who seduces people away from God into idolatry. Idolatry is witnessed in organized religion and even unorganized religion. Every belief outside of the true worship of Christ revealed in the Scriptures, is idolatry. Idolatry finds its root in the Beast, or the Anti-Christ, symbolized by the prostitute‟s prominent position on the beast (Rev 17; cf. Rev. 13-14). She is described as “sitting” on the beast, signifying her unity with the beast and her representation of the beast on earth as his ambassador. The beast is identified as the great persecuting power that rules by brute force and is the supreme enemy of Christ and the Church. This beast of Rev. 13 is further described in Rev. 17 as the one who leads the inhabitants of the earth into idolatry through the prostitute. In Rev. 18, the beast is portrayed as the one who seduces people into commercialism, through the prostitute. The seducing of humanity into idolatry and commercialism is still the beast and prostitute of modern times. This beast prevents man from acknowledging God and entering into a relationship with Him. It is this beast of Idolatry and Commercialism that Revelation reveals as the seducers of mankind, pointing them away from the living God. Revelation 17-18 outlines the final judgment and destruction of the beast‟s evil system, which leads to the true worship of God.

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In Paul's thirteen letters the 'in Christ' phrase, with its variants (in the Lord etc.), appears about 167 times. Since Deissmann's foundational study of the phrase over 100 years ago scholars have suggested many theories seeking to explain Paul's meaning in its use . Their findings range over several disciplines, but are inconclusive. Our study takes a fresh theological look at the phrases, and seeks to test the hypothesis that "Paul uses the 'in Christ' phrase principally in a mystical sense". Christian mysticism is defined as "union with God through Christ in the power of the Holy Spirit". Firstly, eight models of mysticism are constructed from various disciplines and examined to give an overview of mysticism, i.e. historic (Judaism and Apocalyptic, Neoplatonic), anthropology (Synderesis), ecclesiastic (Eastern Orthodox, Holy Spirit / Charismatic), personal (Schweitzer, Calvin), and Postmodern. Jewish mysticism is found to exist from about 300BC in two forms - contemplative and chariot. Christian mysticism derives from Jewish mysticism and has the same goal- union with God. Secondly, a study of Paul's background reveals parallels in his theology showing possible influences from contemporary sources. Thirdly, Paul's 'in Christ' phrase and its variants with different prepositions indicate that the phrase probably derives from the early church's baptism liturgy and focuses in particular upon the new creation which replaces the old. Fourthly, of the many theories advanced to account for the 'in Christ' phrase five are examined, all of which can make a contribution towards understanding the phrase better. Fifthly, an original theory which is mystical is proposed in which Paul's 'in Christ' phrases are divided into those that relate to God's Work in Christ 66 (40%), and to Believers' Work in Christ 101 (60%) . The first category phrases are indicative, objective and positional; the second are imperative, subjective and practical. The twofold division is typical of Paul's letter - writing style, with encouragement and practice following doctrine. Both categories are further subdivided. Paul's theology is Christocentric as revealed to him after hisconversion and call by Christ. The 'in Christ' phrase may be said to be the answer to all the problems of the early church for it is axiomatic that God can accept nothing that is not in Christ. This is evident from Paul's outline of God's pre - history plan for His creation which is fulfilled when all things in heaven and on earth are united 'in Christ' . Since Christology takes precedence over other theological doctrines which are derived from it, so the 'in Christ' phrase may be seen as central to Paul's theology in pre - history, through time and into eternity again. As the analysis of mysticism reveals, it has many similarities with the 'in Christ' phrase, and both doctrines could be defined in the same way. The mystical interpretation seems to provide the fullest understanding of scripture, and thus when Paul's phrase is examined mystically its true intentions seem to be revealed for the believer's lifestyle, for maintaining church unity and fellowship with fellow believers, and for providing the closest relationship with God through the beatific vision, mystical union, spiritual marriage or deification. In church history the 'in Christ' phrase and the mystical element were slowly replaced by scholasticism and institutionalism, but from the beginning of the twentieth century the world -wide charismatic revival is restoring them hence the present . phenomenal church growth and ecumenical outreach. The hypothesis that Paul uses the 'in Christ' phrase principally in a mystical sense may be said to be confirmed. / Thesis (Ph.D)-University of Durban-Westville, 2001.

This thesis provides the historiographical background and historical context necessary to undertake an examination of Savonarola's Compendium of Revelations and evaluate it as a work of the Italian Renaissance. It conducts such an examination and reaches the conclusion that Savonarola should be used as an example of a figure who, like the age of the Renaissance itself, represented a significant break with the medieval world while still being influenced by it. His political, social, and religious views all show both the influence of the medieval world and the underpinnings of the modern. The analysis is influenced by intellectual, religious, and micro history.

No description available.

Thesis (Th. M.)--Dallas Theological Seminary, 1987. / Includes bibliographical references (leaves 99-105).

Thesis (Th. M.)--Dallas Theological Seminary, 1987. / Includes bibliographical references (leaves 99-105).