The author of the Gospel of John recorded the seven miracle accounts in his book and named them distinctively as shmei/on (‘sign’), while in the Synoptics the miracles are usually called du,namij (‘mighty deed’). This particular term signifies that the miracles of Jesus in this Gospel are significant occasions which carry associative theological messages. Thus Johannine research has always had a great deal of interest in this specific field. The important interpretative point to note is that the individual sign does not exist on its own but reciprocates the influence to the associated discourses on the revelatory mentions of Jesus and/or operates together with other signs in the specific features of its macro context. Thus the delivery of the message is maximised. As a result of the comprehensive analysis of the whole signs, it is clear that the author of this Gospel elaborately arranges seven signs, and thus draws his theological messages most efficiently. The main concern of shmei/a in this Gospel is to expose the Christological portraits of Jesus and some related theological themes. The divine identities of Jesus that are exposed by the signs are, for example, ‘the eschatological bridegroom,’ ‘the provider of eternal life,’ ‘the bringer of the eschatological salvation,’ and ‘the Messiah/Christ/King.’ Some related theological themes that are conveyed through the signs are, for example, ‘the replacement of the Jewish tradition,’ ‘the significance of a faith in Jesus,’ ‘glorification of Jesus,’ ‘unbelief,’ and ‘the discipleship.’ It is thus clear that the Johannine signs are written so that people may come to believe that Jesus is the Messiah, the Son of God, and that through believing people may have Life in His name (cf. 20:31). / Dissertation (MTh.)--University of Pretoria, 2005. / New Testament Studies / unrestricted

This thesis seeks to show that Charles Williams makes a significant contribution to theology, and it demonstrates the nature of that contribution. A pattern of theological themes centering on the Incarnation, emphasizing the humanity of Christ, is repeated throughout his works. For Williams, human beings are images of the coinherent Godhead. His theological anthropology further develops through his understanding of imaging, as shown for instance in the Incarnation, and in Dante's characterization of Beatrice as a God bearer. His view of images is built from Coleridge's understanding of the nature of a symbol. This picture of imaging is widely applied, first and foremost to relationships of love, seen as potential incarnate images of grace. Williams seeks to extend his picture to all relationships and, further, to whatever man must do to go beyond himself to an encounter with God. He believes that man is responsible for his brother, in practice by bearing his brother's burdens, with substitutionary acts of vicarious love. A further part of his thinking then views people as living in coinherent relationships, and the universe as a web of coinherent relations. He draws his examples of natural coinherent relations from the world of commerce with its exchange and substitution of labors and from the child living within its mother, and builds a picture of what he calls the City, a broader coinherent society. Coinherence begins and flows from the Trinity and the Incarnation and then is found in relationships between God and man: in the Church, in the future City of God, and in all Creation. The Fall brings about the breakdown of the coinherence of God and man and man and man, and that breakdown is a central characteristic of sin. Williams believes that a regenerated coinherence in Christ brings about a renewal of mankind.