Thesis (Th. M.)--Regent College, 2000. / Abstract. Includes bibliographical references (leaves 150-160).

Thesis (Th. M.)--Grace Theological Seminary, 1954. / Includes bibliographical references (leaves 131-137).

Openbaring is by uitstek die Nuwe-Testamentiese boek met die sterkste eskatologiese aanslag. Dit is uit die boek Openbaring waaruit die meeste spekulasie en wederkomsteorieë voortspruit. Wie is reg en wie is verkeerd? Sal ons ooit versekering hieroor kan vind? Is daar nie ’n eenvoudiger manier waarop ons onsself kan voorberei op die wederkoms van Christus nie? In die plek van spekulatiewe wederkomsteorieë, mag etiese riglyne dalk meer aanvaarbaar wees. Hierdie studie stel hom ten doel om die etiese motief van Openbaring te ondersoek as werkbare, kontemporêre en etiese riglyn ter voorbereiding van die kerk van Christus op die paroesie (wederkoms van Christus). Dié perspektief is belangrik omdat dit aan die Christen ’n etiese riglyn voorsien wat krities geanaliseer is ten opsigte van moontlike faktore wat ’n invloed op die interpretasie daarvan kan hê. Die vraag wat ondersoek word is of etiese riglyne uit die boek Openbaring, ’n meer aanvaarbare riglyn aan die kerk van Christus kan verskaf as die me nigte spekulatiewe wederkomsteorieë. Die doel van hierdie studie is dus om universele etiese riglyne uit die boek Openbaring te vind wat kan dien as kontemporêre etiese riglyne vir die kerk van Christus ter voorbereiding op die paroesie. In die lig van die bevindings aangaande die aanvaarbaarheid van etiese riglyne, sal sekere etiese motiewe voorgestel word as primêre etiese riglyne aan die kontemporêre kerk ter voorbereiding op die paroesie.

Please read the abstract (Summary) in the section 00front of this document / Thesis (PhD (Dogmatics and Christian Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

No description available.

The key to understanding the Apostolic view on the resurrection of the dead held by the Early Church lies in identifying the influences to views expressed in New Testament literature that developed during the intertestamental period. Eschatological expectations that developed during this period were, firstly, those that held, as expressed in Daniel, that the dead spend their time asleep in Sheol awaiting the physical resurrection of their flesh. Examples of this can be found in 1 Enoch (22:1-4,8-14; 93:15-17; 102: 5), The Testament of the Twelve Patriarchs (Testament of Judah 25: 1,3-5; Benjamin 10: 6-9) and 2 Baruch (20:23-25; 50: 1-4). This idea was largely adopted by the Pharisees who believed that the souls of the dead sleep in the earth until the last day when the resurrection takes place (Whitkin 1994: The Pharisees). They believed that on being resurrected their souls would reanimate their decomposed bodies which would regain life and rise from the dead (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). Both the righteous and the wicked are judged. The righteous spend eternal life with God, whereas the souls of the unrighteous suffer eternally. Secondly, there were those that believed in the resurrection or assumption of the soul on death, e.g., 1 Enoch (1:1-9; 98:7-12); The Testament of Moses (10:1-2, 7-10b); Jubilees (23:26-27, 29-31); 4 Maccabees (16:12-13) and the Psalms of Solomon (Ps. 2:30-35). Indications are that they did not believe in the resurrection of the flesh. This view was held by the Essenes who held to a ‘realised eschatology’ whereby they became part of the eternal assembly and experienced fellowship with the heavenlies on initiation into the community (Charlesworth 1994: Vol. 1. p. 3,13 - 1QS. Col. 2. 24-25; Nickelsburg 1972: 148). They looked forward to their transition from the body of flesh, which they saw as a hindrance to experiencing the fullness of their blessed state already entered into (Nickelsburg 1972: 154-155). At the birth of the Christian Church, Jews from different backgrounds and sects would have been birthed into the Church. This is evidenced in the different views on the resurrection of the dead portrayed in the New Testament. Firstly, a view emerges in the early Gospel accounts where Christ is attributed with propagating a view that the dead rise immediately on death to become like the angels and experience fellowship with God (Mt. 22:29-32; Mk. 12: 24-27; Lk. 20:34-38) (Hick 1976: 181-183; Charles 1963: 396- 397). Christ speaks of Abraham, Isaac and Jacob as though they were already resurrected (Hick 1976: 181-183). This belief appears to be echoed by the author of Revelation who speaks of the souls of Believers entering directly into heaven upon being martyred (Rev. 6:9-11; 7:9-17) (Caird 1966: 101-102, 254). Saints that are martyred and translated into heaven receive white robes indicating the receipt of glorified bodies (Caird 1966: 101- 102, 254) (Rev. 7:9-17). This view does not see a general resurrection of dead bodies from tombs at the end of the age. There were those who extended this belief to include an idea of a ‘realized eschatology,’ similar to that held by the Essenes (Nickelsberg 1972: 167-169), where Believers, on being initiated into the faith, are immediately transferred into the heavenlies. The introduction of this belief to the Christian Church appears to have developed in the Jerusalem area where they adopted views expressed in the writings of Enoch (1 Enoch) and certain Essenic literature. Peter appears to echo Essenic concepts (Green 1968: 35- 36; Allbright 1957: 2f; Harrison 1964: 81) and speaks of Believers having been transferred out of darkness into marvelous light (1 Pet. 2:9-10). Peter’s view on the destruction of heaven and earth by fire (2 Peter 3:10-13), his view on the incarceration of wicked angels (2 Peter 2:4) and the continued punishment of the wicked awaiting judgement (2 Peter 2:9) have Essenic parallels (1 Enoch 1:1-4, 6-7; 93:14-17; 10:11-14; Qumran – Column iv in the Hymns). Paul, after spending time with Peter and Mark (Cullman 1953: 70-152; 1 Clement 5,42,44), appears to have embraced the realised eschatology propagated by Peter. Paul’s realised eschatology (Filson 1964: 336-340) is evidenced in his prison epistles where he speaks of Believers having already been raised up with Christ (Eph. 2:1-6; Col. 3:1) and being citizens of heaven (Eph. 2:19; Phil. 3:20). Indications are that the Believer is already spiritually resurrected in Christ. This state is similar to the state that the Essenes believed they entered into on being initiated into the Community (Bailey 1979: 82-85; Nickelsburg 1972: 148; Charlesworth 1994: Vol. 1. p. 3,13) (1QS. Col. 2. 24-25). Paul looks forward to his body being transformed to a body of glory (Phil. 3:20-21) and speaks of being transferred from the domain of darkness into the kingdom of ‘His beloved Son’ (Col. 1:13). Similarly to 1 Enoch he speaks of the Believers being revealed with Christ when He is revealed in glory (Col. 3:4). Paul also speaks of Christ’s return where the bodies of Believers who are alive on the earth will be transformed into glorious bodies similar to that held by Christ (Phil. 3:20-21). The two views mentioned above do, however, see a resurrection, or relocation of souls at the end of the age. Revelation speaks of the second resurrection (20:11-15), which appears to be a resurrection of the wicked (Massyngberde Ford 1975: 359). It appears that on being judged the souls of the lost are either annihilated in the second death (Caird 1966: 260) or suffer eternally (Craigen 1998: 191-201). Confusion arose during the intertestamental period regarding the severity and the finality of the punishment to be suffered by the wicked. Certain writings during this period allude to the wicked being totally annihilated on being judged (Nickelsburg 1972: 134) (Psalms of Solomon 3: 9-12; 13:11-12;1 Enoch 10:11-14; 53: 1-2; 98: 6-11; 99:11; 108:1-3, 11-15;) whereas other writings allude to the eternal suffering of the wicked (4 Maccabees 13:13-18; 1 Enoch 21:7-10; 103:6-8). As 1 Enoch was compiled over a few centuries, views contained therein are not always constant (Black 1985: 8). Thirdly, there are New Testament authors who held to a Pharisaic view on the resurrection of the dead. They, like the Pharisees, believed that the dead spend their time asleep in Sheol awaiting the resurrection of their fleshly bodies, i.e., the reanimation of their decomposed bodies (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). This is reflected in the early teachings of Paul (1 Thes. 4:13-18; 2 Thes. 2:1; 1 Cor. 15:1-58) (Charles 1963: 437-454), the Fourth Gospel (Jn. 5:28; 6: 38-40, 44,54) and a view held by the redactor of Matthew (27:51- 53). This view holds that all souls, righteous and wicked, are raised at the end of the age to face judgement (Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14). The Pharisees held that the righteous undergo a resurrection of their decomposed bodies whereas only the souls of the wicked are raised on the last day (Whiston 1960: 478; Josephus Wars. Book ii 8:14). The righteous enter into eternal bliss whereas the wicked are condemned to eternal punishment (Whiston 1960: 478; Josephus Wars. Book ii 8:14). It becomes apparent that the term ‘resurrection,’ the Greek anastasis (Green 1976: 912, 924), meaning, ‘a raising up,’ or ‘rising,’ (Thayer 1962: 41-42) came to signify various elements of what was eventually referred to as the ‘resurrection.’ This term is used by the Synoptic Gospels (Mt. 22:29-32; Mk. 12:24-27; Lk. 20:34-38) to refer to those who enter into eternal life on dying (Hick 1976: 181-183; Charles 1963: 395-400). The author of Revelation uses this term in reference to the resurrection of the souls of the righteous who enter heaven on dying (20:4-6) (Caird 1966: 254). This term is also used by those holding to the Pharisaic view in referring to the raising up of decomposed bodies of the dead at the end of the age (Douglas 1962: 981; Whiston 1960: 376-377, 478 - Josephus Antiq. Book xvii 1:3; Wars. Book ii 8:14) (1 Thes. 4:16). Paul uses this term in correspondence subsequent to his second epistle to the Corinthians, but not in specific relation to the resurrection of the flesh (2 Tim. 2:18; Phil. 3:12) (Charles 1963: 455-463). Paul’s early views on the resurrection were challenged by the Corinthian Believers, who, after being exposed to the teaching of Peter and Apollos (1 Cor. 1:12) (Barrett 1968: 3; Tenney 1961: 294) appeared to have adopted a belief in an immediate assumption on death (Schutz 1969: 439-457), claiming that ‘there is no resurrection of the dead’ (1 Cor. 15:12). On receiving feedback from Titus on the Corinthian’s reception of his epistle to them (2 Cor. 7:6-7,13-16; 10:10), Paul changed his view from spending time ‘asleep’ waiting for the resurrection, to receiving a dwelling made without hands and immediately going into the presence of God (2 Cor. 5:1-8) (Charles 1963: 455-461). In subsequent correspondence Paul never again speaks of the dead spending their time asleep awaiting the resurrection, nor does he specifically mention the resurrection of the flesh, i.e., the reanimation of the decomposed bodies of the saints. The Jerusalem Church and those with close ties to it appear to have held to a belief that on death Believers are immediately resurrection into the presence of God. This appears to have had its roots in preaching attributed to Christ recorded in the earlier Gospels (Mt. 22:29-32; Mk. 12:24-27; Lk. 20:34-38) (Hick 1976: 181-183; Charles 1963: 395-400). Christ taught that Abraham, Isaac and Jacob were an example of the resurrected, which neither marry nor are given in marriage, and are as the angels who are in heaven. Indications are that the bodily compositions of the resurrected will be similar to that of the angels in heaven. Peter, who had close ties with the Jerusalem Church (Acts 15:1-12), appears to have held a similar view on the resurrection. He lays emphasis on the salvation of the soul (1 Pet. 1:9). The Early Church at Alexandria (Clement of Alexandria), which was believed to have been originated by Mark (Lafort 1999: The Church of Alexandria), Peter’s disciple (Brown 1996: Introduction to the Gospel of Mark), interpreted the epistles of Peter to speak of the resurrection of the soul (Roberts 1997: Ante-Nicene Fathers Vol. 2. From the Latin Translation of Cassiodorus). The Epistles of Peter have definite parallels to Essenic literature and the writings of Enoch (1 Enoch) (Green 1968: 35-36; Allbright 1957: 2f.; Harrison 1964: 81), which display belief in a ‘realised eschatology’ and immediate assumption on death (Charlesworth 1994: Vol. 1. p. 3,13 - 1QS. Col. 2. 24-25; Nickelsburg 1972: 148). The Epistle of Jude, which appears to have originated in Palestine (Green 1968: 48), has parallels with the epistles of Peter (Green 1968: 22-23), indicating a common belief system. The Epistle of James, which also originated in Judea (Tasker 1980: 28-30; Acts 15:13-29; 21:18), does not contradict an immediate resurrection on death. The writer of Revelation appears to hold to this view by speaking of the souls being translated into heaven on being martyred (Rev. 6:9-11;7:9- 17) (Caird 1966: 86,254). On being raised into heaven these souls are given white garments (Rev. 6: 11; 7:13), signifying their receipt of glorified bodies (Caird 1966: 86,254). This view on the resurrection of the dead appears to have been the official view held by the Judean Church, the early leaders of the Church. / Prof. J. Du Rand

La thèse cherche à décrire l'ecclésiologie de J. Moltmann, qui présente l'Église du Christ comme « une Église de l'espérance »", à laquelle toutes les confessions chrétiennes sont appelées à prendre part. Mais peut-on encore parler aujourd'hui d'espérance ? La question se pose en philosophie depuis cinquante ans et, en théologie, depuis les années soixante. Cette interrogation est devenue récurrente, pour plusieurs raisons. D'abord parce que, de par sa nature, l'être humain n'est jamais satisfait de ce qu'il possède: il aspire toujours à autre chose. Ensuite, parce qu'avec le concile Vatican II, l'Église catholique a ouvert les portes de l'espérance tant à ses membres qu'au reste du monde, suivie en cela par les communautés protestantes à travers l'action du Conseil oecuménique des Églises. D'autre part, le développement des dialogues interreligieux et œcuméniques est un signe d'espérance, pointant vers l'unité des chrétiens et de l'humanité. On notera d'autre part, que les situations actuelles de violence et de guerre provoquent les religions, l'humanité et chaque individu à agir pour la paix et l'unité. Dans ce contexte, la mondialisation, favorisée par les développements médiatique, technologique et économique, stimulent les peuples à construire un avenir meilleur. Enfin, la conscience de la dégradation de l'environnement incite à chercher des solutions en vue d'assurer la survie de la création. Plus fondamentalement, si la personne humaine se définit non seulement à partir de son passé, mais aussi en fonction de son avenir, il est inconcevable de ne pas espérer l'amélioration du monde. Pour être réellement une Église de l'espérance, une double tâche s'impose aux chrétiens. D'abord puiser à la source première: Jésus Christ, mort sur la croix et, ressuscité, dont on attend le retour définitif. D'autre part, anticiper par des actes l'avenir du Royaume annoncé. C'est dans cette perspective qu'on doit poser la question de la nature et de la mission de l'Église. Concernant sa nature, Moltmann se base sur une vision christocentrique: « Sans Christ, il n'y a pas d'Église ». À propos de la mission, Moltmann propose une perspective théocentrique. Il affirme que l'Église doit se penser et s'intégrer dans l'histoire de la relation de Dieu avec le monde, une histoire qui déborde celle de la seule Église. L'Église appartient au Royaume de Dieu, et tout ce qu'elle réalise doit être fait en vue de l'advenue de ce Royaume. C'est pourquoi l'Église devrait abandonner toute tendance absolutiste ou totalitaire. Il lui faut s'engager activement dans le monde, en travaillant à l'avènement d'un monde plus juste. Quant à la réforme interne de l'Église, Moltmann se réfère à l'Esprit Saint. Ce dernier est unique, mais ses dons sont divers: l'Église devrait donc ouvrir des possibilités à chaque chrétien, pour qu'il soit vraiment missionnaire, en fonction de sa vocation propre et des dons reçus. Les éléments constitutifs de l'Église que sont la hiérarchie et/ou les ministères ordonnés ne devraient pas constituer les données essentielles. Il faut d'abord tenir compte des grâces propres au sacerdoce universel et aux autres ministères, car tous les baptisés se doivent de participer à la mission commune. Dans cette perspective, les ministères ordonnés ne doivent pas être séparés des autres fonctions ecclésiales. J. Moltmann propose une Église eschatologique de l'espérance, en ce qu'elle est fondée sur l'histoire de Jésus et qu'elle vise sa parousie. Elle accomplit sa mission en harmonie avec le plan divin universel du salut. L'Esprit Saint guide l'Église et l'aide à rester fidèle à sa nature profonde et à accomplir sa vocation. L'ecclésiologie de J. Moltmann ne peut être que trinitaire.

This dissertation investigates whether there is a theme of future hope in Proverbs. Chapter 1 surveys scholarship on this point. Most scholars who believe Proverbs is only concerned with this present world do not read Proverbs in its canonical context. This dissertation argues that in its canonical context the Book of Proverbs functions to explain how Solomon trains the Davidic prince to be the ideal king who through wisdom - living life under the covenant - establishes an eternal, righteous kingdom in the land. The failure of Solomon's sons (the Judahite monarchy) contributes to the future hope for a Son of David who fulfills this picture. Chapter 2 analyzes debated passages in Proverbs to see if a future hope arises. It argues that there is a future hope for retaining the land (2:1-22), posterity for the Davidic line (24:13-20), and an eternal Davidic Kingdom (29:14). Chapters 3 through 5 place Proverbs in its canonical context to see if it is connected to the future hope of the Old Testament. Chapter 3 argues that Proverbs presents a similar future hope as that of the Writings, for a Davidic King who is faithful to Torah, defeats Israel's enemies, establishes Israel in the land and sets up an eternal kingdom. Chapter 4 argues that Proverbs connects with the future hope of the Torah for a king, obedience to the law with a new heart, dwelling in the land, and an eternal kingdom. Indeed, Proverbs argues that wisdom is obedience to the Torah. Chapter 5 argues that the failure of the Davidic kings to live up to the ideal of kingship in the Torah and Proverbs led to a future hope in the prophets for a king who embodied wisdom and set up an eternal dynasty. Chapter 6 concludes that Proverbs does have a future hope for a wise David who will establish an eternal kingdom in the land. The New Testament presents this as ultimately fulfilled in Jesus.

Work occupies a significant part of our lives, and yet it is often not given sufficient attention. Certainly there is much consideration given to finding a career, and succeeding in work, but not enough to how our work affects and defines us as human beings. The default Christian position has been that we must find our vocation, what we have been called by God to do, and that will result in satisfying meaningful labour. However, vocation has not necessarily led us to be more satisfied in our work, or to solve the many issues related to work. This thesis suggests that we may find a new method of understanding our work by returning to some important themes of Christian faith. The resurrection of Jesus Christ gives us a hope for the future, and allows us to reconsider our place within the narrative of history. Along with resurrection, the hope of new creation gives us a goal to work towards and a future existence which we may anticipate in the present. This anticipation of the future can change how we work, and give us reason to reconsider our understanding of our work in the present.

<p>As Christians in the United States struggle to sustain hope in the face of global economic, environmental, military, and poverty crises, the most popular source of theological hope for preachers and congregations is that of Jürgen Moltmann and the Moltmannian hope that draws on his work. Moltmannian theology eschews close connections with more-canonically established doctrines of hope, claiming instead on a future-based, this-worldly eschatology that hopes in the God who suffers. An exclusive reliance on a Moltmannian theology of hope deprives the church of crucial resources for a robust eschatological hope and its practices. Critical attention to additional streams of of theologial hope, and to applicable discourses within and without Christian theology, provides the church with strength and resilience to sustain a distinctly Christian theological hope through and beyond disaster, despair, suffering, and death. Jesus Christ, the perfect hope, embodies the life -- earthly and eternal -- of humanity and its eschatological end, a life in which humans can participate, through grace and discipleship.</p><p> To make this argument, I survey characteristics of Moltmannian hope and then identify costs of a theological hope that relies exclusively on Moltmannia resources. I review a Patristic and Thomistic grammar of theological hope and its accompanying grammar of God; and I explore possible contributions to theological hope from an assortment of contemporary conversations outside conventionally-identified areas of Christian hope. I conclude with two suggestions for ecclesial formation of Christians in theological hope.</p> / Dissertation