Deur na die kriteria en uitsprake rondom die voorkomstes van die term 'Verborgenheid' in die Tweelingbriewe Kolossense en Efesiers te kyk, teen die agtergrond van die 'Toekomstige Dinge' (Jh 16.13) wat deur die Heilige Gees in die Progressiewe Openbaring van God aan die skrywers van die Nuwe Testament bekend gemaak was, word dit ontdek dat daar 'n splintemuwe skepping, die Corpus Christi, waarvan Christus die Hoof is, as hierdie Verborgenheid aan Paulus, na Handelinge 28 in die i gevangenis geopenbaar was, naamlik die Kerk wat daar I eers tot stand gekom het. Die Kerk, wat hoofsaaklik uit gelowige Heidene bestaan, het sedertdien as God se kanaal van heil tot die wereld gedien in die plek en onafhanklik van nasionale Israel, wat volgens Ou Testa- mentiese profesie, God se kanaal van Heil tot die wereld moes wees, onder en saam met wie die Heidene die Here moes dien. God het dus tot op Handelinge 28 steeds verbondmatig met Israel omgegaan om hulle tot bekering te probeer lei en het dit gevolglik tot op daardie stadium uitsluitlik gegaan om dit wat die Ou Testament geprofeteer het, naamlik die Koninkryk van God vir Israel. Maar weens hulle onboetvaardigheid, is Israel deur God verhard en in Handelinge 28 ter syde gestel as Sy kanaal en het Hy Sy Koninkryk program opgeskort en het God Hom tot die Heiden gewend. Daar was dus geen sprake van 'n 'Kerk' in die Handelinge tydperk gewees nie! / Biblical and Ancient Studies / M. Th. (New Testament)

This thesis aims to compare the words and governing ethical pattern of thought in the catalogue of virtues and vice in Colossians 3:5, 8, 12-17 to Greco-Roman and Jewish texts that are antecedent to, or contemporaneous with the writings of the apostle Paul and the Epistle to the Colossians. In carrying out this study, I will interact with and critique the arguments of scholars who have proposed that Paul and the author of Colossians are operating from a Stoic, Cynic or Aristotelian governing ethical pattern of thought. I will demonstrate that such positions are called into question in light of the lack of both central Greco-Roman ethical terms, and the lack of essential ethical concepts in both the generally agreed upon genuine Pauline epistles and in the Epistle to the Colossians in particular. Lastly, I will combine the results of the comparative studies of Colossians and the Greco-Roman and Jewish sources with an exegesis of Colossians in order to propose that: (i) the ethical terms of Colossians - while incidentally and peripherally influenced by the various Hellenistic ethical schools of thought - are most directly influenced by words found in the texts of the Jewish traditions, (ii) several of the ethical terms used by the author of Colossians are largely absent from and certainly uncommon in the Greco-Roman sources surveyed but widely attested in the Jewish sources, and that (iii) the author of Colossians presents his ethical material through an inherited binary format derived from the Jewish Two Ways tradition that is driven by a governing pattern of thought which focuses on Christlike transformation through the enactment and reception of cruciform love.

In spite of a lively debate during the last century, there is still no scholarly consensus about the identity of the opponents in Colossians. The aim of this essay is not to put forward yet another attempt to solve this complex historical problem, but rather to examine how boundaries are drawn between the author and the opponents in Colossians and how similar boundaries are maintained, developed or even created in scholarly historiography. In what Jonathan Z. Smith refers to as the “Protestant Historiographic Myth”, nineteenth and early twentieth century scholars of biblical studies often understood early Christian developments in terms of an original purity that was lost at a later stage. According to this historiographic construction, the essence of Christianity was distorted through interaction with the cultural and religious environment of the Roman Empire and through the incorporation of pagan elements. Throughout this essay, I argue that this essentialist conception of early Christianity has shaped the construction of the opponents of Colossians in scholarly literature. In studies of Colossians, many modern scholars have, problematically, recreated the dichotomy between an original apostolic Christianity and later Hellenized deviations. This legacy of the “Protestant Historiographic myth” is mainly expressed in two ways, either as an opposition between the author’s pure apostolic Christianity and the opponents, who are understood as a syncretistic group, composed of a mixture of various Hellenistic elements, or as a dichotomy between Christianity, as represented by the author, and “religion”, as represented by the opponents.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-09-14T17:38:59Z No. of bitstreams: 1 Rafael Silva Almeida.pdf: 1414339 bytes, checksum: e5e9331a54f72b00092b52f500299028 (MD5) / Made available in DSpace on 2016-09-14T17:38:59Z (GMT). No. of bitstreams: 1 Rafael Silva Almeida.pdf: 1414339 bytes, checksum: e5e9331a54f72b00092b52f500299028 (MD5) Previous issue date: 2015-09-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation will examine the Greek expression ta. stoicei/a tou/ ko,smou, "the elements of the world", which appears in the letter of Colossians verses 8-20 of the second chapter. There will be an exegetical study of the biblical pericope 2:8-3:4 of the letter as well as a historical analysis specifically the term stoicei/a. The study of this expression is important to be able to understand the Colossians philosophy mentioned in Cl 2:8. The Christian church in the city of Colossae, is part of a syncretic religious social context. This syncretism is clearly seen in magic texts as the Greek Magical Papyri, very common in Minor Asia region, where the Colossian church was situated. Religious syncretism, involving Jewish and pagan beliefs, reflects the basis of this philosophy. The author of the letter to the Colossians refutes the belief in "elements of the world" and the subservience to them. Among other beliefs, it was believed that these "elements" could influence events on land and the fate of people. Issues involving ascetic practices, worship of angels and observance of the liturgical calendar, give the contours of this philosophy. The writer emphasizes the Lordship of Christ and his works in favor of Colossian Christians, who gave them a good destination. Moreover, the Colossian Christians are guaranteed a freedom that could not be curtailed by any other religious beliefs. So the works of Christ and his lordship are the main arguments used by the author of the letter, in order to say to Christians in Colossae that they no longer need to fear their fate and to submit to the "elements of the world". / Esta dissertação de mestrado analisará a expressão grega ta. stoicei/a tou/ ko,smou, “os elementos do mundo”, que ocorre na carta de Colossenses nos versículos 8 e 20 do segundo capítulo. Será feito um estudo exegético na perícope bíblica 2.8-3.4 da referida carta, bem como uma análise histórica especificamente do termo stoicei/a. O estudo desta expressão é importante para poder se compreender a filosofia colossense mencionada em Cl 2.8. A igreja cristã na cidade de Colossos estava inserida em um contexto social religioso sincrético. Esse sincretismo é percebido claramente em textos de magia como os Papiros Mágicos Gregos, muito comuns na região da Ásia Menor, a mesma onde a igreja colossense estava situada. O sincretismo religioso, envolvendo crenças judaicas e pagãs, reflete as bases dessa filosofia. O autor da carta aos Colossenses refuta a crença nos “elementos do mundo”, bem como a subserviência aos mesmos. Dentre outras crenças, acreditava-se que esses “elementos” poderiam influenciar os acontecimentos sobre a terra e o destino das pessoas. Questões que envolvem práticas acéticas, adoração a anjos e observância de calendário litúrgico, dão os contornos dessa filosofia. O autor da carta enfatiza o senhorio de Cristo, bem como as obras dele em favor dos cristãos colossenses, que proporcionavam a eles, segurança quanto a terem um bom destino. E, além disso, é assegurada uma liberdade aos cristãos colossenses que não podia lhes ser cerceada por quaisquer outras crenças religiosas. Então, as obras de Cristo, bem como o seu senhorio, são os principais argumentos utilizados pelo autor da carta, a fim de afirmar aos cristãos em Colossos que eles não precisam mais temer o destino e nem se submeter aos “elementos do mundo”.

Deur na die kriteria en uitsprake rondom die voorkomstes van die term 'Verborgenheid' in die Tweelingbriewe Kolossense en Efesiers te kyk, teen die agtergrond van die 'Toekomstige Dinge' (Jh 16.13) wat deur die Heilige Gees in die Progressiewe Openbaring van God aan die skrywers van die Nuwe Testament bekend gemaak was, word dit ontdek dat daar 'n splintemuwe skepping, die Corpus Christi, waarvan Christus die Hoof is, as hierdie Verborgenheid aan Paulus, na Handelinge 28 in die i gevangenis geopenbaar was, naamlik die Kerk wat daar I eers tot stand gekom het. Die Kerk, wat hoofsaaklik uit gelowige Heidene bestaan, het sedertdien as God se kanaal van heil tot die wereld gedien in die plek en onafhanklik van nasionale Israel, wat volgens Ou Testa- mentiese profesie, God se kanaal van Heil tot die wereld moes wees, onder en saam met wie die Heidene die Here moes dien. God het dus tot op Handelinge 28 steeds verbondmatig met Israel omgegaan om hulle tot bekering te probeer lei en het dit gevolglik tot op daardie stadium uitsluitlik gegaan om dit wat die Ou Testament geprofeteer het, naamlik die Koninkryk van God vir Israel. Maar weens hulle onboetvaardigheid, is Israel deur God verhard en in Handelinge 28 ter syde gestel as Sy kanaal en het Hy Sy Koninkryk program opgeskort en het God Hom tot die Heiden gewend. Daar was dus geen sprake van 'n 'Kerk' in die Handelinge tydperk gewees nie! / Biblical and Ancient Studies / M. Th. (New Testament)

This thesis is a study of the interpretation and reception of the writings attributed to the apostle Paul based on the collation of references to Pauline texts in pre-Nicene Christian writings. The material is analysed utilising a method worked out by Teresa Morgan and Raffaella Cribiore to understand the nature and extent of indebtedness to literary authorities in ancient pedagogy. The application of their method means that the most frequently cited passages from the Pauline corpus become the focus for detailed examination, and a chapter is devoted to the following passages: 1 Corinthians 2.6-16, Ephesians 6.10-17, 1 Corinthians 15.50-58, and Colossians 1.15-20. In each chapter, selections from early Christian texts which use these passages are chosen for in-depth analysis because they are representative in their interpretative approaches of the totality of texts examined. Across many different early Christian writings, images and phrases from these Pauline pericopes were used to support and defend a wide range of theological arguments about the nature of divine wisdom and its contrast with human wisdom, the importance of standing firm in faith, the nature of resurrection and the body, and the nature of Christ. On the basis of the analysis throughout this thesis, conclusions are drawn firstly, about the close connection between scriptural interpretation and theological doctrines; secondly, about early Christian formation, separate from scholarly attempts to recover early Christian catechesis, school teaching, and pedagogy; and finally, about early Christian identity and how it is formed and informed by early Christian use of these four passages.

An underlying theme of creation can be found in the text of Colossians 1:13-20. Certain words and expressions in the passage can be directly linked with the first act of creation. These words and expressions can corporately be described as "creation language". From this it follows that "creation language" is the way in which the work and Person of Jesus Christ is described in relation to the Old Testament (Genesis) creation accounts. In Collossians 1:13-20 we find a focus on the Creator. The message of redemption is cast within the framework of the continuing creation activities of God. It is an actual fact that God (the Father and Creator) takes initiative in the redemptive process. It is He who redeems believers by transferring them from the hostility of the darkness to a new Lordship. The Son - being the image of the invisible God - is the Instrument of redemption. It is the Creator though that is the "acting Person" behind the redemptive process. The power of the Creator is a strong underlying motive in Colossians 1:13-20. His power is shown in the act of the first creation and reiterated in the resurrection of the Son. The focus is on God's - and his alone - power to create life out of death. Something comparable to the creation of "life out of nothing" during the first creation. Being the Image of the invisible (Creator) God, the Son is the perfect Representative of the powerful God. He represents God's presence, but more specifically his power. Christ's Lordship over everthing in the creation is therefore repeatedly mentioned in Colossians 1:13-20. By describing the church as the body of Christ, believers are reminded that they are drawn into the powerful presence of their Creator's power. They are reminded of the impact of their redemption by referring to the process by which they were redeemed and their identity under the headship of Christ. On an ethical level they are urged to live accordingly - to be transformed to the likeness of their Creator. The content of Colossians 1:13-20 represents a confession from antiquity about the nucleus of the ancient believers' faith. Along with this it creates a "stencil of interpretation" for the message of the whole letter. The fact that the passage is written in "creation language" reminds us of the importance of this motive for New Testament studies in general. In conclusion, it can be noted that the writer of Colossians 1:13-20 employs "creation language" as a vehicle to describe the work and Person of Jesus Christ while focusing on the active involvement of the Creator. In a unique and uncomplicated manner it is shown that the redemptive work of Christ is to be understood within the framework of the active creation process of the Creator as it is described in the Old Testament creation reports. / Dissertation (PhD (New Testament Studies))--University of Pretoria, 2004. / New Testament Studies / unrestricted

This paper explores the importance of the doctrine of the eternal generation of the Son in Basil of Caesarea's Trinitarian writings. In order to judge the importance of the doctrine for Basil, its impact on all of his exegetical and dogmatic writings on the Trinity were surveyed and evaluated. In his writings, Basil repeatedly addresses his belief that the Father and the Son is the one, eternal God. He considered this possible due to the Son's eternal generation from the substance of the Father. Basil considered the eternal generation of the Son to be both a scripturally warranted and philosophically coherent doctrine that explains how the Father and Son are indelibly same in substance and truly distinct persons. This study concludes that the doctrine of the eternal generation of the Son is essential to Basil's Trinitarian theology throughout his life. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

This paper explores the importance of the doctrine of the eternal generation of the Son in Basil of Caesarea's Trinitarian writings. In order to judge the importance of the doctrine for Basil, its impact on all of his exegetical and dogmatic writings on the Trinity were surveyed and evaluated. In his writings, Basil repeatedly addresses his belief that the Father and the Son is the one, eternal God. He considered this possible due to the Son's eternal generation from the substance of the Father. Basil considered the eternal generation of the Son to be both a scripturally warranted and philosophically coherent doctrine that explains how the Father and Son are indelibly same in substance and truly distinct persons. This study concludes that the doctrine of the eternal generation of the Son is essential to Basil's Trinitarian theology throughout his life. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Text in German with summaries in German and English / Die Kreuzestheologie erlebt seit Beginn des 20. Jahrhunderts eine anhaltende Renaissance. Die vorgelegten Beiträge gehen zwar von gemeinsamen Wurzeln aus, verzweigen sich jedoch in vielfältige, teilweise disparate Entwürfe. Deshalb ist neu zu fragen, was Kreuzestheologie ist. Die Antwort wird in sieben Schriften des Corpus Paulinum gesucht, welche auf ihren kreuzestheologischen Gehalt befragt werden. Dabei zeigt sich trotz unterschiedlich häufiger Verwendung der kreuzestheologischen Begriffe durchwegs die entscheidende Bedeutung des Kreuzes Jesu in den theologischen Grundlinien. Kreuzesaussagen erscheinen immer im Zusammenhang mit den zentralen Thesen der paulinischen Briefe. Der exegetische Befund führt zum Schluss, dass bei der paulinischen Kreuzestheologie von einem theologischen Ansatz zu sprechen ist, der zurecht umfassenden und kritischen Anspruch auf christliche Theologie und kirchliche Praxis erhebt. / The “theology of the cross” has seen a remarkable come-back since the beginning of 20th century. While the various contributions share similar roots, they differ widely in their approaches and constructions. Therefore, the simple question regarding the nature of a theology of the cross has to be raised again. This study seeks answers in seven writings of the Corpus Paulinum, which will be examined for their use of references to Jesus’ death on the cross. Although these letters differ significantly in their use of crossrelated terminology, they consistently testify to the crucial significance of the cross of Jesus in their theological paradigm. Statements about the cross are always an essential ingredient in the argumentation of these letters. The exegetical survey leads to the conclusion that Pauline theology of the cross is an all-encompassing and critical approach and principle for Christian theology and ecclesial practice. / New Testament / M. Th. (New Testament)