Due to the fact that Scripture is the authoritative Word of God (Belgic Confession. Article 5), the infallible written Word of God. is and stays the basis for Christian ethics. Scripture is not just another single source for Christian ethics among other sources, but it is the decisive source among all other sources. The question then arises - how is it possible in the ever-changing life situation of the modem day context of society? In an ever increasing secularized society places the Christian life and also the Christian ethics under more pressure. The acceptance of the authority of Scripture is therefore indispensable for Christian ethics. Scripture does however not present a text as an absolute answer for every possible or similar ethical problem. The deep-seated principles of Scripture must be exposed. From these principles norms should be derived that is applicable to the modem problem. The problem statement that follows from this culminates as the following: Can a thematic analysis of the Biblical dogma present a fundamental working foundation for Christian ethics in modem day society and serve as a corrective for the problematic approaches of a biblicistic as well as an over critical view of Scripture for the basis of ethics? The central theoretical argument of the study is the following: A thematic analysis of the Biblical dogma can indeed present a fundamental, working foundation for Christian ethics in modem day society and can serve as a corrective for the problematic approaches of a biblicistic as well as an over critical view of Scripture for the basis of ethics. In the second chapter the definitions of what could be defined as Christian ethical perspectives and principles is examined. In other words, the purpose of the chapter is to examine and to give a broad overview of the understanding of ethics, morality, morals etc. The qualified deontological approach is chosen due to the fact that normative approach with its focus on Scripture as authoritative therein plays a big role. The third chapter focuses on which view of Scripture and use of Scripture is normally applied in Reformed ethics in the use or interpretation of Scripture. Special attention is given to the authority of Scripture, view of Scripture and an attempt is made to convey the hermeneutical points of departure (axioms) in order to derive an intra-biblical use of Scripture. The chapter comes to the conclusion that even though the Christian ethicist does have in theory at his disposal a biblical-founded hermeneutical model it does not safeguard him against a faulty use or interpretation of Scripture in practice in the fourth chapter the present-day Scriptural principles that serves as basis and cadre for the interpretation of Scripture in light of the answering of Christian ethical questions is examined. In light of the present-day situation seems that although there is a sound hermeneutical axiom that serves as filters in the interpretation of Scripture in the reformed ethics, in practice either a biblicistic or a Criticism of Scripture approach to Scripture is chosen. The approaches of the fundamentalistic/biblicistic and Criticism of Scripture is examined and m e s to the conclusion that both, in their own way, does bring the authority and the message of Scripture in disrepute. In the event of the fundamentalistic and biblicistic approach the divine inspiration character of Scripture is overemphasized and all Scriptural Utterances is treated on the same level to such an instance that everything is sanctioned. In the event of the Criticism of Scripture the human fallible character is again overemphasized to the extent that the normative authority of Scripture for Christian ethics is not taken into account . The chapter comes to the conclusion mat a "third way” must be examined to circumvent the many pitfalls of either a fundamentalistic/biblicistic of Criticism of Scripture in the interpretation of Scripture in light of a modem day ethical problem. In the fifth chapter an adjudication and evaluation of the quality of the use or Interpretation of Scripture in light of capital punishment within the biblical view of a right to life is given as a representative of modem day ethical problems. In light of the principles given in Chapter 3 and 4 it is shown that Scripture is most often misused despite fair hermeneutical principles Only to reflect the ethicist own preconceived ideas. The last chapter indicates an approach that might possibly serve as an alternative/valid use or interpretation of Scripture in reformed ethics other than a typical biblicistic/fundamentalistic or Criticism of Scripture approach. The chapter draws to the conclusion that the contextual-paradigmatic approach is at this time the only capable approach of acknowledging the proper interpretation of Scripture to shed some light on the ethical problems of modem day society, without stepping into the boundaries of either a biblicistic/fundamentalistic of Criticism of Scripture interpretation of Scripture. The contextual-paradigmatic approach succeeds in preventing the ethicist to misinterpret Biblical texts that seems to be of importance to the debate of capital punishment and to make a scientific contribution lo important debates in South Africa today, especially those related to the interpretation of the Bible and its use in the development of South Africa. In this way an attempt is made to contribute towards and to provide guidelines for a healthy and responsible society and for the functioning of Christians within the current South African state. The message of the Bible must thus be established in a responsible and valid way, and communicated effectively to society. / Thesis (Ph.D. (Ethics))--North-West University, Potchefstroom Campus, 2006

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This dissertation explores the hermeneutical impasses which have resulted from the recent debates about the theological interpretation of Scripture between revisionist theologian David Tracy and postliberal theologian Hans Frei and suggests that locating the role of Scripture in the economy of redemption would ease many of these methodological tensions. The works of Evangelical theologian Kevin Vanhoozer and Ressourcement theologian Henri de Lubac, it is argued, provide helpful resources for these discussions as these theologians explicitly seek to explain the role of Scripture in mediating the relationship between Christ and the Church. The dissertation suggests that examining the role of Scripture in the context of the economy does provide helpful insights for hermeneutical method as it shows the intrinsic unity between the literal reading of Scripture and Scripture's spiritual interpretation, as well as the intrinsic unity between Scripture and Church in receiving Scriptural mediation. It is concluded that these insights ease ongoing tensions between Frei and Tracy by showing that Frei's insistence on the plain sense of Scripture is compatible with Tracy's insistence on the transformative disclosure of Christ in Scripture. / McAnulty College and Graduate School of Liberal Arts / Theology / PhD / Dissertation

Thesis (D.R.E.)--Temple Baptist Theological Seminary, 1984. / Includes bibliographical references (leaves 180-188).

It is with great delight for me to present this dissertation on Anton LaVey’s Philosophy of Indulgence as a dogma based assault on Scripture. It may come as a surprise to the readers of this work that Christianity seems to be existing in total ignorance of other dogmatic challenges existent in our world today. A lot has been talked about with regard to Satanism and conclusions have been made concerning what Satanism is. Mainly the general concept has been that Satanism has to do with superstition. However this research has taken a deeper root in trying to get to the bottom of the sect and thus assess its dogmatic positions against Scripture. This particular work brings out an exciting concept that should open a new study. A study on dogmatics of assault. But what are dogmatics of assault? Well dogmatics of assault are teachings that seek to impinge Scripture negatively. In this dissertation I take time to only consider one dogmatic of assault called the Philosophy of Indulgence found in the Satanic Bible, an earthy book written by Anton Szandor LaVey (1937-1997). LaVey was the founder of the Church of Satan in United States of America in 1966. He wrote ‘the Satanic Bible in 1969. Indulgence, the word that dominates this dissertation, is not a word that is commonly used in theology except when we make reference to papal indulgence in the Roman Catholic which all together carries a different meaning. This particular Indulgence under assessment in this work is a philosophy of choices done in response to nature. This understanding may have very little relevance to Christian dogmatics but it is a good level of engagement. LaVey’s Philosophy of Indulgence is specifically used as the main subject matter in my argument as I view it because it will be based on a long term journey of God and creation. Questions that people ask, namely, “What is life? Where is life going? What do we have to hope for as we struggle to reach satisfaction? This dissertation will bye and large provide us with a basis for understanding the meaning of our existence and where our satisfaction lies. I pray for all the readers of this dissertation that the good Lord may give you strength to grasp this work / Dissertation (MA(Theol))--University of Pretoria, 2010. / Dogmatics and Christian Ethics / unrestricted

Thesis (DTh)--Stellenbosch University, 2011. / AFRIKAANSE OPSOMMING: Die krisis rakende Skrifgesag vra ‘n dringende sistematies-teologiese ondersoek om ‘n weg vanuit dié krisis aan te dui deur ‘n oortuigender, meer verstaanbare en belowende benadering te bied om opnuut die sinvolheid, waaragtigheid, toepaslikheid en gesag van die Skrif vir ons geloof en lewe te bevestig. Die oorkoepelende oogmerk van hierdie verhandeling is dus om ‘n meer toepaslike sistematies-teologiese raamwerk te vind om oor die gesag en interpretasie van die Skrif te kan praat. Ten einde hierdie doel te bereik, maak die verhandeling gebruik van drie hoof benaderings – epistemologies, dogmaties en hermeneuties – in ‘n dinamies geïntegreerde, onderling afhanklike, en holistiese wyse. Om die epistemologiese status van die Skrif as God se waarheid te bevestig, het ons ‘n meer genuanseerde epistemologiese model nodig waardeur die uiterstes van sowel moderne dogmatiese funderingsdenke asook van postmoderne nie-funderingsdenke vermy kan word. As alternatiewe model sal ’n vorm van post-funderingsdenke as benadering hier ontwikkel word, te einde die valse verdelings tussen objektief en subjektief, ontologies en funksioneel, en epistomologies en hermeneuties te oorkom. Ons kan dus die objektiewe eenheid van die waarheid en gesag van die Skrif as beslissende weg na die realiteit van God bevestig, sonder om ons bewussyn van die voorlopige, kontekstuele en feilbare aard van menslike kennis te ontken. ‘n Dogmaties-ontologiese verantwoording van die Skrif plaas ons spreke oor Skrifgesag binne die konteks van die drie-enige God se ekonomie van verlossing. Vanuit ‘n trinitaries-pneumatologiese oogpunt word die gesag van die Skrif afgelei vanuit die drie-enige God se self-kommunikatiewe spraak-akte, sodat dit beskryf kan word as goddelike kommunikatief-performatiewe gesag binne die drie-enige God se verlossingsdrama. Die Skrifte kan gesien word as die teo-dramatiese teks wat ons binne die verbondslewe met God bring en ons deur die dinamiese, dienende en vormende werk van God se Gees oproep om aan die grootse drama van God se verlossing deel te neem. Hermeneutiese oorwegings en nadenke moet as ‘n wesenlike en kritiese deel van ons totale gesprek oor Skrifgesag ter sprake kom. Hermeneutiek help ons om hermeneutiese afgode bloot te lê en om die werklike teenwoordigheid van God in ons lees van die Skrifte te onderskei. Dit fasiliteer voorts ons beliggaming van bybelse tekste in die spesifieke en tydelike kontekste van die lewe. Dit stel ons bowenal in staat om realiteite van andersheid te herken en om na (‘n) ander stem(me) te luister. In die lig van hierdie drievoudige hermeneutiese taak, kan ons die gesag van die Skrif as die viva vox Dei, wat tot ons spreek in ons hier-en-nou lewe, herwin, terugeis en bekragtig. Ons herken dus opnuut die gesag van die Skrif as goddelik kommunikatief-performatief, verbondsmatig, dinamies-transformerend, lewens-deelnemend en veelvormig. Deur die Skrif te lees, daaroor te mediteer, dit te geniet en uit te leef, ervaar ons die drie-enige God se intieme teenwoordigheid, en aanbid en verheerlik ons God met eerbied en vreugde. / ENGLISH ABSTRACT: In the face of the crisis of scriptural authority, an urgent systematic-theological task is to chart the way beyond that crisis by providing a more convincing, comprehensible, and promising way to reaffirm the significance, truthfulness, relevance, and authority of Scripture in our beliefs and lives. The overarching aim of this dissertation is thus to search for a more appropriate systematic-theological framework for talk of the authority and interpretation of Scripture. To this end, this dissertation engages with three key dimensions — epistemological, doctrinal, and hermeneutical — in a dynamically integrated, mutually dependent, and holistic way. To affirm the epistemological status of Scripture as God’s truth, we need a more nuanced epistemological model by which to avoid the extremity of the modern dogmatic foundationalism and the postmodern relativist nonfoundationalism. A postfoundationalist approach as an alternative model would provide the way to overcome the false dichotomy between objective and subjective, ontological and functional, and epistemology and hermeneutics. Without losing the awareness of the provisionality, contextuality, and fallibility of all human knowledge, thus we can affirm the objective unity of truth and the authority of Scripture as the ultimate way to the reality of God. A dogmatic-ontological account of Scripture brings our talk of scriptural authority within the context of the triune God’s economy of salvation. From a trinitarianpneumatological viewpoint, the authority of Scripture is derived above all from the triune God’s self-communicative speech-act and hence it can be described as the divine communicative-performative authority in the triune God’s drama of redemption. Scripture can be thought of as the theo-dramatic script, which brings us into the covenantal life with God and calls us to participate in the grand drama of God’s salvation, by the dynamic, ministerial, and formative work of God the Spirit. The hermeneutical concerns and reflections must be brought, as a constitutive and critical part, into our whole talk of scriptural authority. Hermeneutics helps us to expose the hermeneutical idols and to discern the real presence of God in our reading of Scripture. It also facilitates our embodiment of biblical texts in the particular, temporal context of life. Most of all, it enables us to recognise the realities of otherness and to listen to other voice(s). In light of this threefold hermeneutical task, we can retrieve, reclaim, and reaffirm the authority of Scripture as the viva vox Dei speaking to us in our here-and-now life. We thus recognise anew the authority of Scripture as divine communicative-performative, covenantal, dynamic-transformative, life-engaged, and multifaceted. By reading, mediating, enjoying, and living Scripture, we experience the triune God’s intimate presence, and worship and glorify God with reverence and enjoyment.

The call of Church leaders to "raise the bar" placed direct attention on the preparation of future missionaries. Also, the new Preach My Gospel missionary guide emphasized effective personal scripture study in order for missionaries to fulfill their purposes of teaching by the Spirit and inviting others to come unto Christ. Thus, "raising the bar" and Preach My Gospel together created an important focus on the personal scripture study of prospective missionaries. However, available social research offered little indication of the state of scripture study among future missionaries. Consequently, this study maintained an exploratory design and utilized qualitative research methods to discover the nature of personal scripture study among prospective missionaries. The aim of this study was to find descriptive data that would be useful to parents, trainers, leaders, and future researchers in helping prospective missionaries to improve their personal scripture study. From February to April 2006, six respondents participated in repeated interviews and eleven others informed two focus groups. This study reported results and conclusions with rich description—involving ample use of evidence and quotations from the narrative data. Findings of this study include the following: They all knew scripture study was the right thing to do. None of them studied well while in high school. They all had improved their scripture study during the year prior to their mission. Their upcoming missions served as a prime motive for wanting to improve their scripture study. They all had experienced blessings from scripture study. Reading the scriptures out of obligation or for an extrinsic reward is less-effective scripture study. Particular methods and factors produced meaningful results. Primarily, this research found that personal agency, a structured routine, and knowledge of why and how to study the scriptures were vital to effective scripture study.

No description available.

This thesis explores and analyzes Origen of Alexandria’s conviction that Scripture is itself the enfleshed Christ, or that “in the Scriptures the Word became flesh that he might tabernacle among us” (Philoc 15.19). For Origen, Scripture as the “Word of the Lord” is identical to the Word who was “with God,” and who “was God” in the Johannine Prologue. The Word assumes flesh not only in his birth, but also through the words and phrases of the patriarchs, prophets, and apostles. As a result, many scholars have noted the interesting “parallel” or “analogy” Origen draws between Scripture and the Incarnation, but this study provides the first comprehensive and focused treatment of Scripture as incarnate Word in Origen’s work. Ultimately, it demonstrates that for Origen, biblical interpretation is nothing less than a direct noetic encounter with the person of Christ, allowing the reader to know him in any time or place, to see him transfigured in the movement from the letter to the spirit, and even to consume his flesh and blood. Following an introductory chapter, the project consists of two parts. Part One (Chapters Two and Three) addresses the nature of “scriptural flesh” in Origen’s work. Chapter Two seeks to articulate what it means for the Word to become “flesh” in the first place, as well as what is required to “lift the veil” and perceive that flesh as divine. By examining the role of the cross in Origen’s Christology, it demonstrates that it is only in light of the Passion, through the lens of the crucified Christ, that the divinity of both man (Jesus) and text (Scripture) is made manifest. Chapter Three looks to define this scriptural “flesh” in Origen’s thought, specifically by relying on the doctrine of the epinoiai (the “aspects” or biblical titles of Christ). It is the epinoiai that clothe Christ and give him shape through the text. Part Two (Chapters Four and Five) addresses the theological and spiritual implications for the reader and interpreter of Scripture. Chapter Four examines the “coming of Christ” (parousia) as an individualized noetic phenomenon, brought about by the Christological reading of Scripture in any time or place. Finally, Chapter Five addresses the consumption of Christ through the Scriptures, which turns out to be much more about hermeneutics than about sacramental theology. A short conclusion follows, raising some of the broader implications for Origen studies as well as for the study of early Christian biblical exegesis.

This study asked two questions. First, to what extent can metacognitive strategies instruction increase metacognitive awareness in released-time seminary students? Second, if metacognitive awareness is increased, is this increase correlated with changes in released-time seminary students' attitudes towards scripture study, their scripture study behavior, how they perceive the quality of their study, and how much they enjoy studying the scriptures? A control group and two experimental groups were used for this study. Experimental group 1 was taught basic scripture reading strategies without metacognition. Experimental group 2 was taught metacognitive strategies related to scripture study. Students in each experimental group used these strategies for 10 consecutive class sessions. Pre- and post-survey data was collected for comparison. Statistically significant gains in metacognitive awareness were found when comparing the pre- and post-survey scores of experimental group 2. When comparing experimental group 2 to experimental group 1 and the control group, analysis of covariance (ANCOVA) demonstrated that these gains in metacognitive awareness were not significant by comparison. Students in experimental groups 1 and 2 were asked to rate themselves in the post-survey on the effort they expended utilizing the strategies presented. When students in experimental group 2 who rated themselves high for effort were isolated, an analysis of covariance yielded statistically significant gains for metacognitive awareness in comparison with the other two groups. The same analyses were performed on measures related to scripture study. While experimental group 2 showed statistically significant gains from pre-survey to post-survey, when analyzed against experimental group 1 and the control group, no significant changes were observed. This was also the case for students who rated themselves high for effort in implementing the strategies presented. The results from this study suggest that metacognitive strategies can increase metacognitive awareness in released-time seminary students when they put forth the required effort to learn them. Further research in metacognitive application to scripture study is warranted. Qualitative studies with small focus groups could be a valuable avenue of exploration in future studies.