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The sufficiency of Christ in Africa : a christological challenge from African traditional religionsBanda, Collium 00 December 1900 (has links)
The sufficiency of Jesus Christ in the African Church is challenged by the widespread spiritual insecurity in African Christians, prompting them to hold on to ATR. The wholistic securing power of ATR challenges the sufficiency Christ's salvation to Africans. Proposing African Christological motifs alone is inadequate to induce confidence upon Christ. The African worldview must further be transformed inline with the implications of the victory of the Cross over Satan. Indeed, Christ has fully liberated African Christians from Satan's authority, placed them in his kingdom, and transformed them into a glorious state. However, because of the Fall, salvation, before the eschaton can never result in the utopian order envisioned in ATR. Suffering does not necessarily indicate satanic harassment. It is a fact of the fallen world. African Christians stand secured in Christ; therefore, they must hold on to their faith. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)
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Abhishiktananda's non-monistic Advaitic experienceFriesen, John Glenn 01 January 2002 (has links)
The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an
Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita
as both nondual and non-monistic. Using phenomenology and comparative philosophy. this
thesis explores his understanding and experience of advaita, comparing it to both traditional
Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's
description of his experience is examined in relation to perception, thinking, action. ontology and
theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa
Maharshi and Gnanananda, both of whom influenced Abbishiktananda.
Abhishiktananda believed that advaita must be directly experienced; this experience is
beyond all words and concepts. He compares Christian apophatic mysticism and Hindu
sannyiisa. This thesis examines his distinction between experience and thought in relation to
recent philosophical discussions.
Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality
and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the
Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that
is equally available to everyone. Abhishiktananda believes that the early Upanishads report a
similar experience. A monistic interpretation of advaita only developed later with the
"dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using
ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or
power of Shiva. He compares .fakti to the Holy Spirit.
Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or
kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and
Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one
who is liberated while still in the body; it is an experience that is referred to in tantra and in
Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience
sahaja sam&lhi.
The appendix provides one possible synthesis of Abhishiktananda's understanding of
advaita using the ideas of C. G. Jung. / Religious Studies / Thesis (D.Litt. et Phil.)
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The ministry of deliverance in the Reformed Church in AmericaOoms, Russell Dean 02 1900 (has links)
This dissertation lays out some of the current attitudes and understandings in the Reformed
Church in America in regards to the ministry of deliverance. The arguments laid out are
supported by what is currently happening in deliverance ministry across the United States and
in-depth interviews with Reformed Church in America pastors. Differences in how we
understand the terminology involved in this ministry were also briefly looked at. Deliverance
ministry within the Reformed church is hampered by issues of fear and uncertainty, lack of
knowledge or understanding and issues of world view. Many RCA pastors are open to this
ministry although very few have actually engaged in deliverance with a person. RCA pastors
tend to lean more toward psychological answers than they do spiritual ones. / Thesis (M. Th. (Practical Theology))
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A theological analysis of what sin would be in virtual realityNortjé, Johannes Andries 11 1900 (has links)
The genre affiliation is a postmodern study: Virtual Reality (VR) becomes a comprehensive
concept, in the face of modernism's illusion, when rhetoric validates all discourses. All is VR.
The study is in three sections with an overall introduction and conclusion: the first section
introduces VR in its postmodern setting, the second section establishes the postmodern
timeless/spaceless paradigm of HyperReality in which all Hermeneutics are being done from,
the last section draws the paradigm into the Creatio Ex Nihilio discourse of the Scriptures.
The proposed theological model is an intratextual theological model, however when
YAHWEH precedes language then all discourses become intratextually part of the Biblical
discourse. Human creativity is a metaphorical journey; the Fall was the outset of two
languages, one in the presence of YAHWEH, while the other one void of this presence led to
a nihilistic abstract constellation. Sin in VR is the unbiblical appropriation of this constellation. / Thesis (M.Th.)
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An evaluation of the modern church in light of the early church : the case of Seventh Day Adventist Church in the Democratic Republic of CongoKakule, Mithimbo Paul 11 1900 (has links)
One of the concerns of the modern Christian church and dissident groups is to
ensure that the Church's fundamental doctrines, leadership, women's ministries
and religious practices conform with the early apostolic church teachings.
In this study the writer offers a comprehensive and detailed evaluation of the
modern church in the light of the early church. The case of the modern Seventhday
Adventist (SDA) Church in the Democratic Republic of Congo (DRC) and
worldwide is examined and compared, basing its survey on numerous published
and unpublished documents from a combined use of primary, secondary
materials and individual statements.
Setting the early history of the SDA Church within the religious context of
nineteenth-century America, the writer describes how SDA doctrines, leadership,
women's ministries and religious practices link with those beliefs and practices in
the early apostolic church, showing whether the SDA Church has departed from
the early apostolic church’s Biblical, timeless principles or not.
Several pertinent issues however have stirred up as much controversy in recent
years within the Adventist dissident groups as that of the women’s ministries in
the church, the righteousness by faith doctrine, the monarchical leadership, and
various religious practices. Nevertheless, in the light of the early apostolic
teaching, some enlightenment has been achieved, and several critical
accusations from dissident groups were illuminated and confirmed.The accusation regarding the deterioration of Biblical doctrines appears not to
have been confirmed by the Biblical evaluation and the lifestyle of the SDA
believers. Rather, concerning this issue, it is confirmed that in the DRC and
worldwide, the SDA Church has not departed from the fundamental doctrines of
the early Apostolic church. / Thesis (D. TH. (Church History))
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Theories of atonement and the development of soteriological paradigms : implications of a pentecostal appropriation of the Christus Victor modelHouse, Sean David 11 1900 (has links)
Atonement theories have great implications for the soteriological paradigms
associated with them, but their significance has not always been recognized in the
formulation of theological systems, the lack of dogmatic definition by ecumenical
council encouraging diversification and isolation from other doctrinal loci. The
strongest coherence between an atonement model and soteriology can be seen in the
reformed tradition, and its theory of penal substitution has become the standard
accepted by many non-reformed protestant groups, including classical pentecostalism.
Tensions persist in the theological system of pentecostalism because of its pairing of
penal substitution with the soteriological paradigm of its foundational symbol of faith,
the full gospel of Jesus as savior, sanctifier, baptizer with the Spirit, healer, and
coming king. This vision of salvation is broader than that of protestant orthodoxy,
which through its atonement theory deleteriously separates the death of Christ from
his work in life and strictly limits the subjects and nature of salvation, specifically to
addressal of elect individuals’ sins. It is proposed that this tension within the
pentecostal system be relieved not through a reduction of its soteriology but a
retrieval of the Christus victor model, the atonement theory of the ancient and Eastern
church. As reintroduced to the Western church by G. Aulén, this model interprets the
saving work of Christ along two lines: recapitulation, the summing up and saving of
humanity via the incarnation, and ransom, the deliverance of humanity from the
hostile powers holding it in bondage. In a contemporary, pentecostal appropriation of
this model, aid is taken from K. Barth’s concept of nothingness to partially
demythologize the cosmic conflict of the Bible, and pentecostalism reinvigorates the
Eastern paradigm of salvation as theosis or Christification via the expectation of the
replication of Christ’s ministry in the Christian. The study shows Christus victor can
give a more stable base for a broader soteriology that is concerned with the holistic
renewal of the human person. To demonstrate the developed model’s vigor and
applicability beyond pentecostalism, the study closes by bringing it into conversation
with the concerns of three contemporary theological movements. / Philosophy and Systematic Theology / D. Th. (Systematic Theology)
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Johannese perspektiewe oor inklusiwiteit en eksklusiwiteit van verlossing / Johannine perspectives on inclusivity and exclusivity of salvationRousseau, Pieter Abraham 06 1900 (has links)
Die Johannese geskrifte (Evangelie en Briewe) word veralgemenend binne
die Christendom gelees en die uniekheidsbeklemtoninge ten opsigte van
Jesus as enige Verlosser word ook so verstaan.
Hierdie hoofsaaklik sosiaal-wetenskaplike ondersoek was gefokus op Johannes
se aansprake ten opsigte van Jesus en is gedoen om bewus te maak
van die sosiaal-kulturele onderbou van die geskrifte. As sodanig is dit bedoe!
om heuristies in te werk ten einde bestaande hermeneuse beter te dien
sodat die boodskap van die Nuwe Testament effektiewer oorgedra kan
word. Dit is ook gepoog om bevindinge uit die studie deur te trek na die gesekulariseerde
samelewing en pluralistiese religieuse standpunt wat te Iande
bestaan.
Die teksgedeeltes wat eksegeties ondersoek is, bevat die aspekte van aanvaarding
of verwerping van Jesus as die unieke Godsagent wat ewige /ewe
meedeel. Dit het geblyk dat die begrip in Johannes nie net op oneindigheid
in die hiemamaals dui nie, maar veral op kwaliteit in die hede. Johannes se
postulaat is dat Jesus konstant hierdie lewe meedeel aan hulle wat in Hom
glo.
Die vraag na relevansie van 'n religie uit Judaistiese oorsprong in 'n AfroWesterse
samelewing en kultuur is vanuit die aspekte van kulturele relatiwisme
en relatiwiteit hanteer. Dit word aanvaar dat die ingrype van God
deur Jesus Christus binne die Israelitiese volksmilieu en Mediterreense kultuur
plaasgevind het, maar dat dit wat Johannes aan sy lesers herbevestig
het, vir aile mense relevant is. Jesus is die unieke Godsagent wat ewige
lewe meedeel, wat, as sodanig, nie menslike sterflikheid negeer nie, maar
dit transendeer. / The social-scientific research for this treatise concentrated on John's assertion of Jesus'
uniqueness. The selected Scripture portions for exegesis contain the aspects of receiving
or rejecting Him as God's Agent who bestows eternal life. Eternal lifo in John
does not so much denote never ending life, but rather excellent quality of life in the present.
The relevancy of a religion from a Judaistic origin in an Afro-Western cultural society
was treated on the aspects of cultural relativism and cultural relativity. The conclusion
accedes to the fact that God's interaction with man in the person of Jesus Christ took
place within an Israelite national milieu and Mediterranean culture, but what John reasserted
is relevant for all time- the life that Jesus bestows does not negate mortality,
but transcends it. / New Testament / M. Th. (Nuwe Testament)
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Aquinas se Quinque Viae as 'n holistiese beredeneringUeckermann, Isabella Jacoba 06 1900 (has links)
Text in Afrikaans / Aquinas's five point argument for God's existence views creation as a holistic entity in which synthesis and creative influences are initiated through the interaction between minimal and maximal acts of being. These acts are
represented by the per accidens and the per se respectively. Both these acts are fundamental acts which are crucial to the outcome of the argument for the existence of God. The creature who, because of his per accidens dependency, possesses minimal status, is elevated to a place of honour by participation in creation. Both the essence and esse of creatures have their origin in the pure esse of the maximal act of being (God). Maximal
being, the efficient cause, grounds the similarity between itself and minimal acts of being. Both the per accidens and the per se have crucial roles to play in the verification of tbe argument. Should any one of these two elements be lacking, the argument would be invalid. / Aquinas se Quinque Via as 'n Holistiese Beredenering is 'n vyfpunt-argument vir die bestaan van God wat die skepping as 'n eenheid beskou waarin sintese en skeppende invloede bewerkstellig word deur interaksie tussen minimale en maksimale bestaansaktes. Die bestaansaktes word deur die per accidens en die per se (wat die fundamentele boustene in die argument vorm) verteenwoordig. Die skepsel wat vanwee sy per accidens-
afhanklikheid beperkte status beklee, word deur bemiddeling van die per se of maksimale bestaansakte (God) tot
deelgenoot verhef en beklee ·n ereplek in die skepping. Beide die esse en essensie van menslike wesens het hul oorsprong in die suiwer esse van die maksimale bestaansakte. Maksimale bestaan, die effektiewe oorsaak, begrond die ooreenkoms tussen sigself en die minimale bestaansaktes. Die per accidens sowel as die per se vervul 'n onontbeerlike rol in die bewysvoering van die argument. Sou een van die twee fundamentele elemente ontbreek, sou die argument in geheel ongeldig wees. / Philosophy, Practical and Systematic Theology / M.A. (Wysbegeerte)
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Abhishiktananda's non-monistic advaitic experienceFriesen, John Glenn 11 1900 (has links)
The French Benedictine monk Henri Le Saux (Abhishiktananda) sought to establish an Indian Christian monasticism, emphasizing Hindu advaitic experience. He understood advaita as both nondual and non-monistic. Using phenomenology and comparative philosophy, this thesis explores his understanding and experience of advaita, comparing it to both traditional Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's
description of his experience is examined in relation to perception, thinking, action, ontology and theology. Special attention is given to comparing the views of the Hindu sages Ramana Maharshi and Gnanananda, both of whom influenced Abhishiktananda.
Abhishiktananda believed that advaita must be directly experienced; this experience is beyond all words and concepts. He compares Christian apophatic mysticism and Hindu sannyasa. This thesis examines his distinction between experience and thought in relation to recent philosophical discussions.
Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that is equally available to everyone. Abhishiktananda believes that the early Upanishads report a similar experience. A monistic interpretation of advaita only developed later with the "dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets maya as the sakti or power of Shiva. He compares sakti to the Holy Spirit.
Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or kevala samadhi) and a return to the world of diversity in sahaja samadhi. Ramai:ia and Gnanananda make a similar distinction. Sahaja samadhi is the state of the jivanmukti, the one who is liberated while still in the body; it is an experience that is referred to in tantra and in Kashmir Saivism. Abhishikta:nanda never experienced nirvikalpa samadhi, but he did experience sahaja samiidhi.
The appendix provides one possible synthesis of Abhishiktananda's understanding of advaita using the ideas of C.G. Jung. / Religious Studies and Arabic / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)
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Konig se eskatologie : met besondere verwysing na sy bydrae tot die millenniumdebaCordier, Antonie 11 1900 (has links)
Text in Afrikaans / Weens kerke se eskatologiese verskille is daar twee hoofstrome van millennialisme: chiliasme en
antichiliasme, wat tradisioneel as alternatiewe teenoor mekaar gestel word.
Hierdie verhandeling behels egter 'n holistiese vergelyking van verskillende eskatologiee en hulle
gepaardgaande millennialismes, ten einde die drie hoofstrome van millennialisme: pre-, post- en amillennialisme,
met Konig se millennialisme te vergelyk.
'n Literatuurstudie toon dat Konig eskatologie definieer as die realisering van God se doel (die verbond) met
die skepping deur die persoon van Jesus Christus. Die realisering van hierdie doel het met Christus se eerste koms
in die Nuwe-Testamentiese bedeling begin. Derhalwe handhaaf Konig 'n Christosentriese eskatologie i.p.v. die
tradisionele 'verdinglikte' eskatologie wat die eskatologie definieer as die allerlaaste dinge wat moet gebeur voor die
einde van die wereld. Waarteoloe dus in die algemeen slegs 'n gedeelte van die N.T. as eskatologiese veld beskou
(soos bv. Barth wat die eskatologie by Christus se opstanding begin, en Moltmann wat dit by Christus se kruisiging
begin), sien Konig die hele N.T. as eskatologie in 'n Christologiese sin. Teenoor sommige teoloe wat weer die O.T.
as eskatologie klassifiseer, betoog Konig dat hoewel die O.T. toekomsgerig is, dit nie ware eskatologie kan wees nie,
want toe was God se doel/verbond/koninkryk nog nie in die mens Jesus Christus verwesenlik nie. In 'n toekomsgerigte
sin kan die O.T., volgens Konig, wel 'eskatologie' genoem word, maar dan sal dit 'mislukte eskatologie' wees. Maar
die werklike realisering van God se doel met die skepping deur Christus, het eers in die N.T. met die eerste koms van
Jesus Christus begin.
Die resultaat van ons evaluering van Konig toon duidelike teologiese verskille wat Konig met die chiliaste en
met die antichiliaste het. Konig kan bv. nie saamstem met die chiliaste se idee van 'n millennium wat vir 'n bepaalde
tydperk sal bestaan nie. Ook gaan hy nie akkoord met die antichiliaste se sg. millennium wat vir 'n onbepaalde tydperk
sal duur nie. Dog ten spyte van verskille tussen Konig en die antichiliaste, is daar wel betekenisvolle ooreenkomste.
Hier dink ons bv. aan die felt dat Konig saam met die antichiliaste betoog teen die chiliaste se siening van 'n letterlike
vrederyk op die ou aarde wat presies eenduisend jaar sal duur.
In ons konklusie is dit duidelik dat die verskille tussen Konig en ander millennialiste te wyte is aan veel meer
as net hulle onderskeie hermeneutiese interpretasies van die eskatologie en die sg. millennium. Teenoor die
tradisionele eskatologie se verengde teleskopiese tonnelvisie wat die eskatologiese veld beperk net tot 'n allerlaaste eindtydelike bedeling, staan Konig se bree makroskopiese voelvlugvisie wat die eskatologiese lyn vanaf Christus se krip tot by sy troon op die nuwe aarde laat strek. Maar aangesien dit in die lig van Konig se ekumeniese teologie tog moontlik is om eerder die punte van ooreenkoms as die van verskil tussen die millennialistiese benaderings te beklemtoon, word 'n ekumeniese toekomsblik vir die millenniumdebat voorgestel. / Because of eschatological differences amongst churches, there are two main streams of millennialism:
chiliasm and antichiliasm, which is traditionally set as alternatives against each other. This dissertation, however, contains a holistic comparison of different eschatologies and their accompanying millennialisms, in order to compare the three main streams of millennialism: pre-, post- and amillennialism, with Konig's millennialism.
A literary study shows that Konig defines eschatology as the realization of God's purpose i.e. the covenant)
with the creation through the person of Jesus Christ. The realization of this purpose had started at the first coming
of Christ in the dispensation of the N.T. Therefore Konig maintains a Christocentric eschatology in stead of the
traditional 'thing-ifying' eschatology that defines eschatology as the very last things to happen before the end of the world. Whereas theologians in general would envisage only part of the N.T. as the field of eschatology (as for instance Barth who starts his eschatology at the resurrection of Christ, and Moltmann who starts it at the crucifixion of Christ), Konig would deem the whole N.T. as eschatology in a Christological sense. Over against some theologians that would also classify the O.T. as eschatology, Konig would argue that although the O.T. is oriented towards the future, it could not be true eschatology, since God's purpose/covenant/kingdom was not yet realized through the man Christ Jesus in the O.T. Because of the futurological force of the O.T., it could well be called 'eschatology' according to Konig, but then it would only be an 'unsuccessful eschatology'. But the true realization of God's purpose with the creation through Christ, had only started in the N.T. at the first coming of Jesus Christ. The result of our evaluation of Konig shows distinct theological differences that Konig has with both the chiliasts and the antichiliasts. Konig could for instance not agree with the chiliasts' idea of a millennium that will exist for a definite period of time. Neither could he agree with the antichiliasts' notion that the socalled millennium will continue for an indefinite period of time. Though despite the differences between Konig and the antichiliasts, there are also meaningful similarities. Take for instance the fact that Konig joins the antichiliasts in their argument against the chiliasts' idea of a literal kingdom of peace on the old earth, which will presumably last exactly for one thousand years. In our conclusion it is quite clear that the differences between Konig and the other millennialists are the result of much more than their respective hermeneutical interpretations of eschatology and the socalled millennium. In contrast to the narrow telescopic tunnel vision of the traditional eschatology that limits the eschatological field to an ultimate endtime dispensation, stands Konig's broad macroscopic birdflight vision that stretches the eschatological line from Chrtist's crib to his throne on the new earth. But since it is possible in the light of Konig's ecumenical theology to rather stress the points of agreement than that of disagreement amongst the various millennialistic approaches, an ecumenical vision for the future of the millennium debate is proposed / Philosophy, Practical and Systematic Theology / Th. M. (Sistematiese Teologie)
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