M.A.( Biblical Studies) / Please refer to full text to view abstract

M.A. (Bible Studies) / Please refer to full text to view abstract

This dissertation provides a biblical theology of the good deeds mission of the New Covenant community, with a particular focus on how one’s conception of the overall covenantal structure of Scripture affects one’s conclusions concerning the good deeds mission. Chapter 1 introduces the debate over the good deeds mission of the church, whether good deeds out to the world have equal priority with evangelism or whether evangelism retains operational priority. Chapter 2 provides an in-depth review of the relevant literature since 1974, covering the (overlapping) categories of missiology and biblical theology. The review is divided into literature supporting either the equal priority or the evangelistic priority position, highlighting the different biblical-theological arguments offered. Chapter 3 surveys the good deeds responsibility given to all humanity, including the initial responsibilities of Genesis 1-2, the impact of sin upon this mission as displayed in Genesis 3-7, and the partial renewal of humanity’s good deeds mandate in Genesis 8-11. Chapter 4 explores the good deeds mission given to Abraham and his descendants until the time of Christ, distinguishing the good deeds mission of Abraham and his descendants until possession of the covenant land, the good deeds mission of Abraham’s descendants from possession of the covenant land until the exile, and the good deeds mission of Abraham’s descendants from the exile until Christ. Chapter 5 studies the good deeds mission of God’s covenant people in the Gospels before New Covenant inauguration, divided into two categories: the earthly ministry of Jesus Christ and the pre-New Covenant ministry of his disciples, giving careful attention to the unique transitional period of Christ’s earthly ministry. Chapter 6 analyzes the good deeds mission in the New Covenant in three distinct categories: the inaugurated New Covenant ministry of Christ, the inaugurated New Covenant ministry of disciples, and the consummated New Covenant ministry of Christ and his disciples. Chapter 7 summarizes the biblical-theological conclusions which emerge from the research of the dissertation, recapping the main elements of a biblical theology of the good deeds mission of the New Covenant community and providing practical applications.

D.Litt. et Phil. (Biblical Studies) / The God of the Bible is like an axiom, never proved, yet the basis of all life and living. Axioms are never proved, but they are the essential presuppositions on which every other proof rests. But this does not say that the idea of God in the Bible does not change. Man's grasp of the character of God developed from age to age and from centuary to centuary often due to particular socio-political circumstances. It began with some primitive ideas about God. God was regarded as a storm god dwelling in a mountain, whose major activity was war. He was also seen as a person, physical I y embodied, though superhumanIy powerfulI, who could conceivably be seen and who, in the earliest strata of the Scripture walked and talked, wrestled, dined and smelled and who shared with man a wide gamut of good and bad emotions. Further, in those earliest times God was a tribal god. He was the possession of the people of Israel, just as the people of Israel was his possession. God's power is also thought to be limited to his territory and to his people. This limitation to the power of God is to some extent taken away when God becomes the God of Canaan, for then He became an agricultural god as well. In the wilderness journeys there had been no possibility of this, but once the people came to Canaan they got into contact with the Canaanite Baals who were not only giving victory in battle...

No Abstract is provided. / Thesis (DD (New Testament Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted

No abstract provided. Please read the Conclusion (Chapter 11) in 06chapter10-11 of this document / Thesis (PhD (NT Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted

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No description available.

‘Cohabitation’ has become another form of ‘marriage’. It appears to be challenging what is regarded by many as a traditional marriage practice. As a trend cohabitation has found resistance from those who cling to traditional marriage practices such as Christian marriage and African marriage. It has raised moral concerns, especially among the churches. The New Testament has been used to address moral issues, and consequently, there is a tendency to regard the New Testament as an authority on such issues. The first letter of Paul to the Corinthians, chapter seven, one text among many, in both the Hebrew Scriptures and the New Testament, has been used authoritatively to address issues surrounding marriage, divorce, marriage annulments, celibacy and sexual conduct. Richard Hays sees the New Testament as being ‘normative’ in dealing with such ethical issues. In this dissertation I argue that when dealing with issues of ethics the New Testament is insufficient to address contemporary moral issues. On its own the New Testament cannot be taken as normative as other sources offer influential views that must be taken into account including the role of conscience as well as how Paul links a theology of the body with his moral theology. / Biblical and Ancient Studies / M. Th. (New Testament)

This dissertation attempts to answer the questions, “What is the most appropriate background for understanding Paul’s views on marriage, celibacy and divorce as found in 1 Corinthians 7?” and “How do we account for the unique features in 1 Corinthians that are not clearly delineated in the Greco-Roman works, Jesus tradition or in other NT writings?” This work argues that Paul derives the substance of his perspective on marriage, celibacy and divorce directly from the Jewish Scriptures (LXX) and the uniquely motivated Jesus tradition to which he was exposed. Paul’s reception of this Jesus tradition can be traced to first generation believers as well as to his own revelatory religious experience. Such a proposal does not preclude Paul from being significantly influenced by his social context, but suggests that he was acutely aware of the philosophical differences between himself and other thinkers of his day. This work follows the contention that Hellenism only affected the ‘outer shell’ of Paul’s brand of Pharisaism (Hengel). What is more, the Apostle openly uses this Jesus tradition when the situations of his missionary churches paralleled those confronted by Jesus and seems to have expanded upon it when he had no explicit tradition from which to draw as new situations arose within his communities. / New Testament / D. Th. (New Testament)