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 & Systematic Theology / Th. M. (Sistematiese Teologie)

The thesis explores the subject of purgatory and its relative value for modern people. It summarises: 1. The manner in which biblical texts used to underpin the doctrine; 2. The history of the doctrine within the Roman Catholic Church and the reaction to it during the Reformation and beyond; and 3. Contemporary formulations of purgatory and purgatory-like ideas. The thesis argues, from several perspectives, that a modern formulation of the doctrine is: 1. Reasonable; 2. Biblically consistent; 3. Meets the criteria of an established Tradition at practice within the Church; and 4. Is capable of assisting people in understanding and appreciating the existential questions of death and the after life. The thesis is approached from the angle of a Legal Counsel presenting an argument for acceptance of the thesis. / SYS THEOLOGY and THEOL ETHICS / MTH (SYSTEMATIC THEOLOGY)

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)

This study examines the eschatology of issues related to African folk religion. It argues about the eschatological understanding of time with regard to the afterlife, ancestors and the afterlife, Christ the eschaton and the incarnation of Christ as redeeming of the ancestors. Such a model of local theology can result from a comprehensive reflection based on the Scriptures. As such, this study suggests some principles and praxis that appropriately address mission in the African context. This study also intends to challenge the church in Africa in particular, and cross-cultural workers in general, to redefine their missions and themselves in the face of theological issues, as well as social problems, which occur at all levels of African society. / Christian Spirituality, Church History and Missiology / Thesis (D. Th. (Missiology))

This study examines the eschatology of issues related to African folk religion. It argues about the eschatological understanding of time with regard to the afterlife, ancestors and the afterlife, Christ the eschaton and the incarnation of Christ as redeeming of the ancestors. Such a model of local theology can result from a comprehensive reflection based on the Scriptures. As such, this study suggests some principles and praxis that appropriately address mission in the African context. This study also intends to challenge the church in Africa in particular, and cross-cultural workers in general, to redefine their missions and themselves in the face of theological issues, as well as social problems, which occur at all levels of African society. / Christian Spirituality, Church History and Missiology / Thesis (D. Th. (Missiology))

This thesis examines the relationship between Western eschatological traditions and Bishop Burchard of Worms' extended exegesis on the subject of ‘speculative theology’ within Decretum, Liber Vicesimus (c. 1012-1025). Its purpose is to explore the influence of eschatological theology upon the composition of canon law and its relationship with the administration of pastoral care in the early eleventh century. This will be achieved by investigating the authorities Burchard employed, and the unique ways in which he structured his interpretation of the subject. Chapter one reviews the scholarship on early medieval eschatological exegesis, canon law, and penance, alongside that on Burchard of Worms. Chapter two provides an overview of the history of early medieval western eschatological exegesis (c. 33-1050) and the general conditions that contemporary ecclesiastics would have experienced in relation to the study and construction of eschatological texts. Chapter three considers the historical context for the composition of the Decretum and the manuscript traditions of the Liber Vicesimus. Chapters four, five, and six, extensively analyse the structures and contents of the Liber Vicesimus: Burchard and his team of compilers are shown to have drawn extensively and developed their interpretation of eschatology from Gregory the Greats’ exegetical works, as well as identifying other unique influences. Consequently the thesis demonstrates how Gregory’s exegetical works played a central role in building the textual foundations which shaped the theological parameters governing the eschatological thoughts, beliefs, and writings, of many ecclesiastics during this period. The thesis concludes that Gregory’s work provided churchmen with an authoritative moral framework and rhetoric for the discussion of eschatological phenomena that could be utilised in a variety of ways. It also suggests new ways in which historians should interpret the written traditions that shaped the structure and content of orthodox eschatological texts in this period.

Within the first chapter I highlight the extent Platonism influenced modern eschatology and motives for mission. This dualism led to separating divine and secular history and suited the philosophy of secular historians and theologian's who had no taste for divine reality purveying both everyday history, and individual lives. The second chapter discusses how these views, because of Premillennial-Dispensationalism, created American fundamentalism that changed what motivates foreign and local missions. Oppression and the poor have become nothing more than the evidences of a corrupt world that is destined to be destroyed; hence, all stress is concentrated on saving individual souls from the wrath to come. The third chapter consists in analysing David Bosch's aversion to this very notion and his reasons for avoiding apocalyptic language in many of his writings. I conclude in agreement with Bosch's motivation for mission and a similar view of eschatology which embraces a present realised kingdom and a future consummation thereof. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

The motif of hastening the Lord's coming: 2 Peter 3:1-13 and its alleged parallels and background is a study of an aspect of 2 Peter's message and the problems related to that aspect. The study consists of seven chapters. Chapter one is an orientative survey of 2 Peter research defining and describing the nature and scope of the problems which are investigated in later chapters, as well as indicating the importance of the study and its general outline. In chapter two, broad hermeneutical issues which influence the investigation in chapters three, four, five and six are highlighted. Chapter three investigates the use and meanings of a1fe 6 6 <.t> derivatives in the New Testament and finds out that apart from 2 Peter, those concerned are generally not explicitly used in association with Christ's Parousia. In chapter four, relevant sections of 2 Peter are exegeted to determine this motifs role and meaning within the message of 2 Peter. Chapter four's investigation finds out that this salient motif in 2 Peter emphasises the Christian community's role of being God's important partner in the achievement of the eschatological promises associated with Christ's Parousia. Chapter five then studies alleged parallels of this motif in the New Testament outside of 2 Peter and finds out that the ideas, which 2 Peter expressed through this motif are echoed within most of the passages. In chapter six the religious background of 2 Peter is investigated and it is discovered that ideas expressed through this motif in 2 Peter appear to be generally in discontinuity with those contained in the investigated backgrounds. The final chapter highlights the contemporary relevance of the study with reference to (i) New Testament study in general, (ii) 2 Peter research in particular; and (iii) the calling and responsibilities of the church in the context of today's problems. / Biblical and Ancient Studies / D. Th. (New Testament)

Text in Afrikaans / In hierdie studie is as doelwit gestel 'n nuwe benadering tot die verklaring van die boek Openbaring. Die rede hiervoor is dat sommige verklaringsmetodes nie by 'n duidelike formulering van die boodskap van Openbaring uitkorn nie. Sommige rnetodes is kunsrnatig, terwyl ander weer so ingewikkeld is dat dit die boek onverstaanbaar maak. In die werkshipotese van die studie word die hermeneutiese presupposisie gestel dat die boek self riglyne oor sy verklaring gee, veral in sy eerste hoofstuk. Die tema en die strekking van die boodskap wys uit hoe die boek verklaar rnoet word. Die heerskappy van God is die hoofmotif van Openbaring en die vertrekpunt van die uitleg daarvan. Dit word ontplooi deur Christus wat op aarde heers. Prinsipieel gesien beteken sy heerskappy dat Hy besig is om te kom as verlosser van sy uitverkorenes en as regter wat sy vyande oordeel en straf. Sy koms is nie slegs eindgebeure nie, maar dis nou reeds aan die gang (so is die hoofmotif dan ook 'n eskatalogiese motif) en sal die vooruitbepaalde voleinding dan gebeur soos God dit wil. Dit maak dat die boek nie as 'n suiwer apokalips geklassifiseer mag word nie, maar wel 'n egte profesie, hoewel met apokaliptiese trekke. Wanneer die struktuur van die boek wetenskaplik ondersoek word, word gevind dat hierdie wyse van verklaring as geldige een ondersteun word deur die struktuur. Eers word byvoorbeeld die nabyheid van Christus geleer, dan sy heerskappy oor die geskiedenis en die voleinding daarvan en hoe dit die kerk en die wereld raak. Die volgende aspek wat in die studie ondersoek is, is die begrip "heerskappy van God". Nadat die sisternaties-teologiese forrnulering van die begrip vasgestel is, word gekyk na wat Openbaring daaroor te se het. Ten slotte word 'n paar hoofstukke uit die boek Openbaring ondersoek om vas te stel of dit die aannames en persepsies oor die motif ondersteun. Aangesien die betrokke hoofstukke berekende capita selecta is wat 'n goeie oorsig bied oor wat in hoofsaak in Openharing gelees word, is dit belangrik om te let op hoe die inhoud van die boek telkens die hoofmotif van God se heerskappy uitspel en beklemtoon. In die laaste hoofstuk van hierdie studie word die boodskap van die boek Openbaring uiteengesit. Met die proklamering van die heerskappy van God wat deur Christus op aarde uitgevoer word, is die boodskap van die boek duidelik en verstaanbaar met die troos: God regeer en Christus beheer alles op die aarde tot aan die einde, daarom hoef die kerk nie te vrees nie, maar kan voortgaan om te groei en te lewe tot die eer van God die almagtige. / The objective of this study was to establish a new approach to the interpretation of the book of Revelation. This was undertaken because some of the methods used to interpret the book, did not succeed in delivering an acceptable or even a comprehensible message. Some methods are superficial, while others are so complicated that the book becomes more of a mystery. As a working hypothesis for this study the hermeneutical presupposition is posed that John's Revelation has its own guidelines as to its interpretation, as it is given primarily in its first chapter. The theme and message of the book clearly shows the way to its interpretation. The supremacy of God and his power as the Almighty proclaims his rule over this world and this forms the basis for the message to his people. Christ is given the authority as king of this world and He maintains the governing of this world till the end. This means that He as ruler over this world reveals his coming as happening in the salvation of his chosen people and in the judging and punishing of his enemies. His coming is already underway and now is the eschatological time in progress. He is already the Redeemer of his people and the judge of his enemies. But this motif is further developed in the fact that the end will come according to the will of God. In the light of this prophetic revelations the book is not a pure apocalypse in the apocalyptic tradition, but it is genuine prophecy although there are apocalyptic terms and trends used in the book. When the structure of the book is analysed, it is found that this method of interpretation is really plausible. The first overall message being the assurance of the presence of Christ in his church under all circumstances and his controlling of the history and bringing this world to its end according to God's will, thus revealing the effect this has on the church and the world at large, all this is sustained by the structure of the book. Another aspect researched in this study is the meaning of the term "the supremacy of God". First a survey of the systematic theological formulation of this concept is done and then a systematic summary of this concept in the book of Revelation is made. A selection of a number of chapters from the book of Revelation is studied with the purpose of showing how this motif is proved by the contents of the book. These capita selecta are specially selected for this purpose, but they do give an overall view of the book's message. The last chapter of this study formulates the message of the book of Revelation. With the proclamation of the supremacy of God as illustrated by the reign of Christ as Lord of this world, this paranesis is given to his people clear and simple: God is the Almighty and through Christ He has everything under his control, therefore the church must never fear but can continue serving Him and growing to his glory as his kingdom. / Biblical and Ancient Studies / Th. D. (Nuwe Testament)

The thesis begins with an overview of views concerning the dating of Isa 24–27 and its place within the genres of apocalyptic and eschatology, before stating its aim as showing how Canaanite myths were used by the author to give future hope rooted in cultic ideals. The second chapter looks at the image of the divine warrior, with particular emphasis on the chaos enemy as the dragon/serpent/sea, and the remarkable similarities between Isa 27:1 and the Ugaritic KTU 1.5.i.1–5. A possible cultic setting of the combat myth is examined, together with the question of why the myth appears here in an eschatological manner. The following chapter discusses the Israelite and Canaanite traditions concerning the holy mountain and divine banquet. Zion motifs are compared with those of Mt. Zaphon, and the nature of cultic feasts considered in Israelite and Canaanite literature, as well as later traditions. Chapter Four argues that the verses concerning death and resurrection represented exile/oppression and restoration, at a time when ideas of resurrection and judgment after death were emerging. The Israelite imagery of Mot/Death and Sheol are examined in relation to the nature of Ugaritic Mot, showing how Canaanite traditions were used to demonstrate Yahweh’s might and the possibility of individual and universal restoration. The following chapter places Israelite religion within the context of Canaanite fertility cults and popular practices. That myth and cult are connected is the basis for the view that the themes in Isa 24–27 were passed down to the post-exilic era via cultic activities and the reuse of myths to promote Yahweh, whether the author was aware that he was using ancient, mythological ideas or not. The sixth chapter gives a short overview of hope in the Hebrew Bible, before demonstrating how the universalism of Isa 24–27 combines with the ancient mythic themes to provide an eschatological hope in an all-encompassing deity. The paper concludes that the author of these chapters deliberately used Canaanite mythology to show how the final victory, rule, and celebration of Yahweh would bring about a personal and moral victory for all nations.