Jag gick in i denna uppsats med syftet att undersöka hur två tidiga kristna texter, Barnabasbrevet och Didache, såg på synd. Jag valde att undersöka detta utifrån frågeställningen: Vilken syn på synd framkommer i Didaches respektive i Barnabasbrevets tvåvägsmetafor? Metoden jag valt för att undersöka detta är att först göra en enskild analys av respektive text där jag tittade på litterär kontext, därefter delar jag upp förmaningarna som jag avsåg fokusera på i sex olika kategorier och diskuterade utifrån dessa vilka källor som skulle kunna ligga till grund för dem, vilka motiv som kunde finnas från författaren och vad det innebar för mottagarna. Studien avslutas sedan med en komparativ analys av vad jag kommit fram till i analysen av respektive text. Där lyfter jag fram vilka likheter och skillnader som finns mellan texterna och drar slutsatsen att de etiska reglerna i respektive text egentligen inte skiljer sig nämnvärt. Tyngdpunkten i båda texterna liggger på socialt engagemang för fattiga och utsatta. Didachisten har ett mer extensivt material än Barn med fler kopplingar till de tidiga kristna, men också tydligare drag hämtade från GT. Jag drar slutsatsen att dessa skillnader antagligen beror på att texterna är konstruerade i för olika mottagare genom att använda Perdues modell för olika parousior. Did använder sig för ordningsmodellen, som tillägnas en grupp som är relativt stabil i sin position och lever i harmoni, medan Barn å andra sidan är ett exempel på en text som passar in på kaosmodellen. Barn har tydligare eskatologiska motiv, vilka tyder på att texten är skriven för en minoritetsgrupp som vill ersätta ett gammalt tankesätt (judisk tradition) med ett nytt (en nytolkning till kristen tradition).

This dissertation seeks to answer the following question: If ancient Jewish and Christian Two Ways texts have a common literary structure and reoccurring apocalyptic dualisms, how and why does the Didache neglect to frame the Two Ways with an apocalyptic worldview? The thesis argued that the Didache’s Two Ways coheres with an ancient apocalyptic Two Ways genre, yet the Didachist does not incorporate the apocalyptic features, dualistic connotations, and the two spirits scheme to maintain a purely ethical version of the Two Ways. Chapter 1 summarizes the history of scholarship and generational Didache studies as they have inquired about the apocalyptic undercurrents of the Didache’s Two Ways. Chapter 2 examines historical scholarship and reception of John J. Collins’s work on apocalypticism and joins this work to the study of the Two Ways. Lists of texts, a typology of salient apocalyptic features, and summaries of the ancient Two Ways reveal the undercurrents of an apocalyptic worldview beyond a two angels scheme. Chapter 3 offers a close critical reading of ancient Two Ways texts that are often compared with the Didache’s Two Ways. The argument focuses upon the apocalyptic features of the Treatise of the Two Spirits (1QS III, 13–IV, 26); Testament of Asher; Galatians 5:16–24; Barn. 18.1–21.1; De Doctrina; and Herm. Mand. 6.1–2 (35–36). Chapter 4 builds upon the work of Nancy Pardee’s delimitation of the Didache and argues for the Didache’s Two Ways to comprise of material in Did. 1.1–6.2. Textual cohesion, discourse boundaries, and comparison with other ancient Two Ways reveals that Did. 1.1–6.2 is uniquely structured and assimilates unique material into the Two Ways literary frame. Chapters 5 and 6 collectively argue that the Didache’s Two Ways lack an apocalyptic worldview that is often associated with a Two Ways genre. Assessing the literary frame and selected readings within the Didache’s Two Ways, I demonstrate how the Didache does not include common apocalyptic undercurrents of an ancient Two Ways genre.

This thesis argues that both the epistle of James and the Didache reflect tensions among the early Christian communities. The community concerns reflected in the texts of each book are investigated. Then their group maintenance strategies are analyzed. It will be shown that both writings have a similar concern on the harmony and cohesiveness of the Christian communities. On the other hand, there are differences as well as similarities in their strategies for reducing conflict. An analysis of the community tensions reflected in James is given. This shows that James is not merely a random collection of traditional teachings beyond critical studies. Interpretative issues, including grammatical and rhetorical questions surrounding passages in James are considered carefully in order to explore the epistle’s rhetorical situation. It will be argued that reflected in the text are real concerns for tensions among the audience, not merely general ethical instructions. Then results from social-scientific studies on social identity and conflict phenomena are bring in to further explore the possible group dynamics for communities in conflict. This enhances one’s understanding of the meaning and purpose of the teaching in James. Theses group dynamics also fill in some gaps between passages in James. Hence, the coherence of the book is highlighted in the study. Lastly, these social-scientific theories also provide a framework for analyzing the strategies of maintaining group cohesiveness in James. Next, a parallel study is given for the Didache. This study shows that besides chapters 11-15, which clearly reflect dangers of dispute among the early believers, other sections of the document also reflect the Didachist’s concern for tensions among the early Christians. Then the group maintenance strategy of the Didache is analyzed using a similar framework as that used for James. Finally, a comparison between the two writings is given from the perspective of group maintenance. Similarities and differences in the books’ community concerns as well as their means for maintaining harmony in the community are highlighted to indicate the significance of these documents for the early Christian communities.

No description available.

In this study it is not the author's aim to attempt to cover the field pertaining to the origin and development of the Eucharist. A vast number of competent works have been vrritten on the subject, but the primary purpose here is to examine the Eucharistic teachings of the Didache in the light of Canonical, early Christian, and non-Christian literature, in an effort to determine if the Didache presents the Eucharist (or Lord's Supper) in its original form as practiced in the primitive Christian Church of the first century. Further, we propose to show how the simplicity of the act was developed into a crystallized rite, or sacrament, by the time of the second century Church.

The pastoral visitation practice of Continuing Witness Training (CWT) is theoretically intended to cooperate with God to lead individuals to Christian conversion, but reconciles fewer individuals to God than anticipated. This empirical theological study of Praxis 1 analyzed the visited individuals' (1) perception of care-concern by the visitors, (2) post-visit positive mood, (3) satisfaction with the visit, (4) sense of God's presence in the visit, and (5) decision to pray to establish a relationship with Jesus Christ. in association with (a) the amount of the CWT presentation given, (b) the length of the visit, and (c) prior religious involvement. Greater amounts of the CWT presentation given resulted in greater satisfaction and greater conversion prayer. Longer pastoral visits resulted in greater satisfaction among females and males, in greater conversion prayer in females, and in higher post-visit positive mood in males. Lower prior religious involvement resulted in greater amounts of the CWT model presentation being given to females, and in greater conversion prayer in males. Although 60% of Individuals visited reported no or minimal religious involvement, the complete CWT presentation was given to only 19%, and a substantial portion of CWT was given to an additional 17%. Among this 36% of those visited who received the CWT presentation, 55% decided to pray to establish a personal relationship with Jesus Christ. This situational analysis identified four praxis problems: ( 1) inconsistent application of the CWT model with unchurched individuals, (2) dissatisfaction among 25% of individuals visited, (3) lack of sense of God's presence in the visit reported by 23% of individuals visited, and (4) 31% of those visited being outside the stated unchurched target population for CWT visits. These praxis problems and related findings in the descriplive theological research were addressed by formulating a revised practical theology upon which to base Praxis 2. This revised theology of evangelism incorporated a multi-modal model of pastoral role-fulfillment (inYolving ketygma, didache, and paraklesis) as an agogic situation of primary initiation of a person into the kingdom of God, by proposing multiple contacts within a pastoral theology of care and counseling. / Practical Theology / Th. D. (Practical Theology)

The pastoral visitation practice of Continuing Witness Training (CWT) is theoretically intended to cooperate with God to lead individuals to Christian conversion, but reconciles fewer individuals to God than anticipated. This empirical theological study of Praxis 1 analyzed the visited individuals' (1) perception of care-concern by the visitors, (2) post-visit positive mood, (3) satisfaction with the visit, (4) sense of God's presence in the visit, and (5) decision to pray to establish a relationship with Jesus Christ. in association with (a) the amount of the CWT presentation given, (b) the length of the visit, and (c) prior religious involvement. Greater amounts of the CWT presentation given resulted in greater satisfaction and greater conversion prayer. Longer pastoral visits resulted in greater satisfaction among females and males, in greater conversion prayer in females, and in higher post-visit positive mood in males. Lower prior religious involvement resulted in greater amounts of the CWT model presentation being given to females, and in greater conversion prayer in males. Although 60% of Individuals visited reported no or minimal religious involvement, the complete CWT presentation was given to only 19%, and a substantial portion of CWT was given to an additional 17%. Among this 36% of those visited who received the CWT presentation, 55% decided to pray to establish a personal relationship with Jesus Christ. This situational analysis identified four praxis problems: ( 1) inconsistent application of the CWT model with unchurched individuals, (2) dissatisfaction among 25% of individuals visited, (3) lack of sense of God's presence in the visit reported by 23% of individuals visited, and (4) 31% of those visited being outside the stated unchurched target population for CWT visits. These praxis problems and related findings in the descriplive theological research were addressed by formulating a revised practical theology upon which to base Praxis 2. This revised theology of evangelism incorporated a multi-modal model of pastoral role-fulfillment (inYolving ketygma, didache, and paraklesis) as an agogic situation of primary initiation of a person into the kingdom of God, by proposing multiple contacts within a pastoral theology of care and counseling. / Philosophy, Practical and Systematic Theology / Th. D. (Practical Theology)

Until recently, very little had been written directly on the problem of the New Testament kergyma. Works designed solely for the purpose of setting forth the nature of the message of the primitive preaching of the church, and the forms of the preaching of the primitive message of the church, were woefully lacking. However, in recent years there has been a return to a discussion of this problem. This thesis seeks to provide a survey of some of the literature of this recent investigation of the kergyma of the New Testament.

The final chapter of Luke 24 exhibits a peculiar interest in the body of Jesus, which has historically led to theologians interpreting the passage as mainly concerned with christological matters. The phrase “body of Christ” can be understood in regard to the Eucharist meal, but also as employed by Paul to speak of the community of believers. Could the focus on the body in Luke 24, and its climactic recognition scene with Jesus breaking the bread, invoke symbolism related to the corporate community? If so, it could serve as an elegant narratological transition onto Acts. This paper presents a narrative–rhetorical analysis of Luke24:1–53 and a semantic–rhetorical analysis of Did 9:3–4, investigating the use of the symbolism and the ideas associated with the bread of the Eucharist as the body of Jesus. Both analyses are concerned with the historically situated author–reader and utilizes Relevance theory from the field of linguistics to help determine whether the suggested symbolism maybe at play in Luke 24. The study concludes that the bread of the Eucharist carries symbolism that communicates how God’s Wisdom is shared among, and existing within, the community of believers, and that this understanding underlies the entire narrative of Luke 24—adding an ecclesiological layer to the passage.

The phenomenon of the decline in numbers in traditionally Afrikaans “sister churches” - in the midst of the complex South African society of the first decade of the 21st century - was researched in the light of the command that Jesus himself gave to his church (Math 28:18-20 and Acts 1:8). The Great Commission directed the aim of the research to evaluate this phenomenon hermeneutically and empirically in order to develop a reformed strategy in a practical theological way. The grounding of the investigation was the communicative action theory, which simultaneously integrates with a basic theoretical model developed from a combination of basic theoretical models as suggested by Dingemans, Heitink en Zerfass. To reinforce the exegetical/hermeneutical perspective of the basic theory, a historical study was conducted regarding the growth and decline of power basises since the Jesus movement until now. The interaction between perspectives was subsequently extended by metatheoretical perspectives, based on the research regarding the influence of schools of thought, as well as the influence of circumstances in the country, which determine the “sister church” praxis of the 21st century. The traditionally Afrikaans “sister churches” as a problematic ecclesiastical community of practice was further examined as part of the empirical perspective. On this basis an attempt was made to gauge the thinking of the “sister churches” in the intricate and problematic ecclesiastical praxis. The gauging was executed by means of a random test in one of the “sister churches”, namely the Reformed Church of South Africa (GKSA). It was found that this problematic church praxis is directed by strong institutional thinking. An adjusted practice theory, as well as a supporting practical theoretical model, were formulated in order to realise a reformed strategy for church growth as opposed to the decline in numbers. Considering the above mentioned interactive perspectives, the conclusion was reached that the praxis in the “sister churches” at the beginning of the 21st century, functions in an ecclesiastically imbalanced way. The imbalance lies in the fact that Christ-centred thinking, and thus also Christ-centred ecclesiology (as balancing thinking and balancing ecclesiology), does not manifest in “sister church” thinking. The unbalanced thinking as an all-encompassing factor in the church praxis, confirms and promotes the tendency of the decline in numbers. The proposed strategic perspective as the adjusted practice theory is thus a contribution to formulating an obedient, covenant-centred and reformed answer to declining numbers. This adjusted strategy can bring about the wonder of revival and growth in the “sister churches” by means of the basic theoretical truth elements, which were pointed out in this research. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.