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Afrikaans: Die studie toon aan dat die vraag na die historiese Jesus deel is van hedendaagse teologiebeoefening. Nie alleen vanuit die wetenskaplik-teologiese wereld word die vraag aan die kerk en die teologie opgedring nie. Die vraag is ook populêr van aard. Daar is 'n algemene en polsende vraag na "Jesus". Hierdie vraag na en besinning oor Jesus word vanuit die kring van die tradisionele kerkvolk met agterdog bejeen. Dit blyk dat die resultate van huidige historiese Jesus-navorsing in kontras staan met dit wat die kerk tradisioneel oor Jesus glo en bely. Die kerkvolk vra van die kerk leiding daar¬oor. Uiteindelik plaas die huidige historiese Jesus-vraagstelling alle gevestigde teolo¬giese en geloofswaarhede van voor af op die tafel en vra van die kerk herbesinning. Daar word baie oorsigtelik aandag gegee aan die agtergrond en ontwikkeling van die vraag na die historiese Jesus die afgelope honderd en vyftig jaar soos wat dit gelei het tot die huidige lewendige debat en die vraag na die relevansie van die navorsing vir kerk en teologie. In die tweede plek bied die studie kortliks 'n verteenwoordigende oorsig oor huidi¬ge historiese Jesus-navorsing. Wat die navorsing in die VSA betref, word gekyk na die profiele wat R W Funk en J D Crossan van Jesus teken. Wat Suid-Afrika betref, word fasette van die uitgebreide Jesus-profiel en navorsing van A G van Aarde beskryf. Uit die Verenigde Koninkryk word die profiel van N T Wright (Engeland) en vanuit Euro¬pese bodem die profiel van W Schmithals (Duitsland) onder die loep geneem. Ten opsigte van elkeen van hierdie navorsers word egter nie net op elkeen se onderskei¬dende Jesus-profiel gefokus nie, maar ook op die betrokke navorser se siening van die teologiegeskiedenis van die vroegste Christendom asook die betrokke persoon se sie¬ning van die relevansie van sy navorsing vir kerk en teologie. Dit hang saam met die navorser se siening van die kerklike belydenis en kanonbeskouing. In die derde plek betoog die studie dat die huidige historiese Jesus-navorsing die teologie (en die kerk) in 'n dilemma plaas. Hierdie dilemma spruit voort uit die histo¬riese bewussyn van die moderne mens. Moderne gelowiges is geneig om die geloof afhanklik te maak van dit wat histories, empiries-bewysbaar gebeur het. Indien 'n saak nie histories bewys kan word nie, word dit nie as waarheid aanvaar nie. Indien weten¬skaplike, historiese argumentvoering dan bevind dat daardie historiese gebeure nie werklik plaasgevind het nie, bring dit die geloof van moderne mense in gedrang. Die gevolg is dat op een van twee maniere gereageer word. Enersyds word teruggeval op 'n fundamentalistiese Skrifhantering. Dit kom daarop neer dat die wetenskaplike, his¬toriese ondersoek en die resultate daarvan verwerp word as onwaar en die Bybelse be¬skrywing van die gebeure onkrities as waar (in die historiese sin) aanvaar word. Andersyds word in 'n ander uiterste verval wanneer moderne mense, wat tot die oortui¬ging kom dat die gebeure wat in die Bybel beskryf word, nie historiese gronde het nie, die Bybel as onwaar afmaak. Albei hierdie benaderings kom neer op vorms van her¬meneutiese dwalings wat bekendstaan as historiese positivisme. In hierdie verband betoog die studie dat daar ten opsigte van die waarheid duidelik onderskeid gemaak moet word tussen geskiedenis en teologie. Die teologie het nie die histories (of weten¬skaplik) onmoontlike of onbewysbare as probleem me. Die teologie (spesifiek die Bybels- Reformatoriese teologie in die dialektiese tradisie) gaan uit van die aanname dat God en God se betrokkenheid in hierdie wêreld die geskiedenis en die menslike verstaans- en verwysingsraamwerk ver te bowe gaan. Die implikasie daarvan is dat 'n gebeure deur die teologie as die waarheid aangemerk kan word en in die geloof geglo en bely kan word ten spyte daarvan dat die gebeure moontlik nie histories empiries bewys kan word nie, of dat dit dalk selfs nie histories plaasgevind het nie. Teen die agtergrond word daarop gewys dat die resultate van huidige historiese lesus-navorsing die historisiteit van sekere sentrale belydenissake van die kerk betwyfel. Vir mense wat 'n histories-positivistiese waarheidsbeskouing handhaaf, beteken dit óf afskeid van die geloof 6f 'n fundamentalistiese reaksie teen die historiese Jesus-navorsing. Die studie betoog dat die gesprek (vera! kerklik en teologies) kan vor¬der indien die hermeneutiese aanpassing na 'n postmodeme waarheidsbeskouing gemaak word. Dit sou beteken dat daar sinvolle teologiese refleksie ter wille van kerk en teologie kan wees oor sentrale sake in die Christelike geloof soos die maagdelike verwekking, die opstanding en die Godheid van Jesus. Die implikasie daarvan is dat daar 'n pleidooi gelewer word vir 'n dringende eietydse interpretasie van die geloofsbe¬lydenisse 6f selfs dat die kerk daaraan oorweging behoort te skenk om 'n eietydse bely¬denisskrif daar te stel wat die huidige teologiese en historiese vraagstelling herme¬neuties verdiskonteer. Hierdie pleidooi word begrond deur te wys op die manier hoe die historiese Jesus-navorsing die historisiteit (en waarheid) van sentrale sake in die Christelike belydenis, soos die maagdelike verwekking, die opstanding van Jesus en die Godheid van Jesus problematiseer. Daar word baie kortliks gewys op eksegetiese en hermeneutiese moontlikhede hoe die kerk en teologie nie noodwendig afstand hoef te doen van hierdie sentrale belydenisse wanneer die historiese bewysbaarheid daarvan wegval nie. Teen die agtergrond van 'n postmodeme waarheidsbegrip kan die sake steeds deur gelowiges as die waarheid geglo en bely word. Die studie wys daarop dat tendense in die huidige historiese Jesus-navorsing dui op 'n loslaat van die dialektiek ten opsigte van byvoorbeeld Skrif- en kanonbeskouing. Dit het relatiwisme tot gevolg wat neerkom op afskeid neem van die Bybels-Reformatoriese teologie. Die studie sluit af deur daarop te wys dat die huidige historiese Jesus-:vraagstelling 'n uitdaging aan kerk en teologie bied om die geloof in Jesus Christus in die een en twintigste eeu opnuut te verwoord. Hierdie nuwe verwoording kan 6f 'n bevestiging wees van wat die kerk tot op hede oor Jesus geglo en bely het, 6f dit kan 'n verruiming van die belydenis wees, óf dit kan afskeid neem van die belydenis en 'n nuwe belydenis en grondslag vir 'n nuwe Christendom daarstel. English: The study argues that the quest for the historical Jesus has become an integral part of modem theology. The quest challenges the church and theology not only from a scien¬tific theological point of view, but also because of its general popularity. There is a general and pulsing probing regarding "Jesus". However, the quest for the historical Jesus is viewed with suspicion within the circle of traditional church members. Church folk asks for guidance concerning this matter. Ultimately, the current historical Jesus quest challenges all established theological and authentic veracities and the church is expected to reconsider its position. In the first part of this study, attention is given as to the background and development of the quest during the last one hundred and fifty years that culminated in the current lively debate and the question regarding its rele¬vance for church and theology. Secondly, the study provides a brief representative review regarding current histo¬rical Jesus-research. As far as research in the USA is concerned, consideration is given to the profiles drawn by R W Funk and J D Crossan. In South Africa aspects of the vast and extensive Jesus profile and research done by A G van Aarde are described. From the United Kingdom the Jesus profile of NT Wright (England) and from Europe the research by W Schmithals (Germany) are investigated. Regarding each of these researchers, the focus is not only on each of their distinctive Jesus profiles, but also on both the individual researcher's view on the continuity and discontinuity between Jesus and early Christianity and the relevance of his research for church and theology. The researcher's opinion regarding the Creed of the church and canonical views are also taken in account. Thirdly, the study considers the reasons why present historical Jesus research places theology (and the church) in a dilemma. This dilemma evolves from the histori¬cal consciousness of modem people. Modem believers are inclined to subject their belief to that which can be proved historically. According to this concept of truth, if something cannot be proven historically, it cannot be accepted as the truth. Should scientific, historical argumentation find that those particular historical occurrences did not really take place, or that it cannot be proven historically, it places the beliefs of modem individuals in jeopardy. The result is that people react in one of two possible ways. On the one hand reversion to a fundamentalist treatment of Scriptures takes place. This means that the results of the scientific, historical investigations are rejected and considered false and views on events in the Bible are accepted uncritically in a his¬torical sense. On the other hand, an opposite extremity is reached when modem indivi¬duals conclude that these events cannot be proved on historical grounds and therefore declare that the Bible is untrue. Both approaches lead to the hermeneutic fallacy known as historical positivism. The study argues that as far as the question for truth is con¬cerned, an explicit distinction must be drawn between history and theology. The theo¬logy does not consider the historical (or scientific) impossibilities or unprovable to be a problem. Theology, specifically Biblical-Reformed theology in the dialectic tradition, accepts that God and the concern for God transcends history and human understanding. An event seen as being the truth can be object of belief and confession regardless of the fact it cannot be proved historically or that it might not occur historically. Against this background it is pointed out that the results of the current historical Jesus research questions the historicity of certain central creeds of the church. For people upholding a historical-positivistic view on truth it means either departure from their faith or a fundamentalistic reaction against historical Jesus research. The study argues for another point of departure. If an adaptation to a post-modern concept of truth can be made hermeneutically, the discussion may bear fruit. This would mean that there could be meaningful theological reflection on central issues for Christian faith, such as the virginal conception of Jesus, his resurrection and the confession that Jesus is God. Subsequently, the church needs a contemporary interpretation of its Creeds or should consider a creation of a contemporary Creed which will reflect the current theological and historical points in question. It is argued that there is no neces¬sity for the church to deny the above-mentioned "central" confessions when the possibi¬lity to prove them historically falls away. Against the background of a postmodem view of truth, these matters could still be believed and seen as objects of confession. However, it is also argued that some tendencies of the current historical Jesus research imply an absolvement of dialectical theology with regard to the views on Scripture and canon. Such a relativism can yield to the parting from the Biblical¬ Reformed theology. The study concludes with the opinion that the current quest for the historical Jesus challenges church and theology to confess anew in the twenty first century faith in Jesus Christ. Such a new declaration can either be an affirmation of what the church up until now believed and confessed with regard to Jesus, or it can broaden the creed, or it can depart from the creed and bring about a new creed as basis for a new Christia¬nity. / Thesis (DD (New Testament))--University of Pretoria, 2007. / New Testament Studies / unrestricted

Esta pesquisa tem como objetivo estudar a relação entre Religião e Compromisso Social a partir do movimento de Jesus. Por meio da bibliografia histórica e da sociológica, procura-se identificar os grandes problemas da sociedade em que Jesus estava inserido (Palestina do século I, sob a dominação do Império Romano). Utilizando a bibliografia bíblica atual, faz-se uma incursão no texto de Marcos para identificar a atuação de Jesus, motivada pela compaixão que demonstrou pelas multidões excluídas. A pesquisa revela que Jesus, em suas palavras e, sobretudo em seu testemunho pessoal, apresenta orientações claras ao discipulado para que também se sensibilize com a causa das multidões excluídas e de cada pessoa em particular. A pesquisa mostra também que a atuação de Jesus e do seu movimento, além de denunciar a profunda injustiça social a que estavam submetidas as multidões marginalizadas, sugere uma prática comprometida com mudanças efetivas nas relações sociais, motivada por princípios religiosos / This research project aims to study the relation between social commitment, departing from Jesus movement. Through historical and sociological bibliography, one seeks identifying the great problems of the society which Jesus lived in, (first-century Palestine under Roman empires domination). Departing from the actual biblical bibliography, one makes a incursion in Marks text in order to identify Jesus actuation, motivated by the compassion that he Jesus − demonstrated to excluded regarding to excluded crowds. This research shows up that Jesus, in his words and, over all, presents clear orientations to his discipleship so that they − his disciples themselves − also sympathize with the excluded crowds cause each one person, in particular this research also reveals that Jesus actuation and his movements that one beyond discipleship so that they-his disciples-themselves should also sympathize with the excluded crowds cause and each ones in particular this research also reveals that Jesus actuation and his movements, beyond denouncing the profound social injustice which the excluded, marginalized crowd, were subdued to suggest a compromised practice with effective changes in social rapports, motivated by religious principles

In the year 2000 the birthday of Jesus of Nazareth two millennia ago is celebrated. If Jesus was seen as merely a historical figure, the significance of his life would be no different from that of people like Socrates or Alexander the Great. In Greco-Roman culture Alexander the Great, among other heroic figures and emperors, was regarded as son of God. However, since the first century followers of Jesus have worshipped Jesus as God’s son. This study asks questions as to the importance of Jesus within Hellenistic-Semitic and Greco-Roman contexts and his continued importance today. The first aspect is studied from a social-cultural perspective and the second from the angle of both the (Christian) believing community and the (secularized) university. Chapter one deals methodologically with the fact that, as in the case of Socrates, Jesus did not himself put to pen either the message of his words and deeds or the interpretation of his birth and death. Jesus’ vision should therefore be deciphered from what others said about him. Identifying a research gap with regard to existing Jesus research, chapter two will specifically aim at showing that today a new interdisciplinary frame of reference has come into being in the social sciences within which historical Jesus research is carried out. In chapter three it is argued that the starting point of the quest for the historical Jesus could be the nativity stories, despite all their mythological elements. Yet, in taking such a step, one should be aware of historiographical pitfalls when one studies the process of the “historization” of myth. In chapter four, entitled the “Joseph trajectory”, it is demonstrated that Joseph, the father of Jesus, should probably be seen as a legendary figure. With the help of cross-cultural anthropology and cultural psychology chapter five explains an ideal-typical situation of someone in first-century Herodian Palestine who bore the stigma of being fatherless, but who trusted God as Father. In chapter six the tradition about Jesus’ relationship towards “fatherless” children and “patriarchless” women is studied. Chapter seven shows that the “myth of the absent father” was very well known in antiquity. Ovid’s story of Perseus (who was conceived virginally) is retold. The intention is to show why the second-century philosopher Celsus thought that the Christians unjustifiably mirrored this Greek hero, son of Zeus, in their depiction of Jesus. Other examples within Greek-Roman literature are the myths surrounding among others Hercules and Asclepios. In explaining Hercules’ adoption as son of Zeus (which implies his deification), the Greek writer Diodorus Siculus tells the story of an empty tomb and an ascension to heaven. The Roman writer Seneca also tells the story of Hercules’ divine conception and his adoption as child of Zeus. In the New Testament Paul (Seneca’s contemporary) is particularly known for the notion “adoption to become God’s child”. This notion is explained in the light of the parallels found in Seneca’s tragedies about Hercules, his satire on the emperor Claudius and the references by Diodorus Siculus and in the Carmina Priapea to the notion of “adoption” and miraculous conceptions of god-like human figures. Chapter eight focuses on the origins of the church and the development of the dogma of the “two natures” of Jesus as both human and divine. In the last chapter the continued importance of the historical Jesus today is discussed. One of the most urgent social problems of our time is that millions of children are growing up fatherless. This study is about the historical Jesus who filled the emptiness caused by his fatherlessness with his trust in God as his Father. / Thesis (PhD)--University of Pretoria, 2007. / Ancient Languages / unrestricted

Made available in DSpace on 2017-06-01T18:12:24Z (GMT). No. of bitstreams: 1 dissertacao_ednaldo_vieira.pdf: 384253 bytes, checksum: c1967ae4d490ec61b280ae77cf574efa (MD5) Previous issue date: 2007-12-01 / This research project aims to study the relation between social commitment, departing from Jesus movement. Through historical and sociological bibliography, one seeks identifying the great problems of the society which Jesus lived in, (first-century Palestine under Roman empire s domination). Departing from the actual biblical bibliography, one makes a incursion in Mark s text in order to identify Jesus actuation, motivated by the compassion that he Jesus − demonstrated to excluded regarding to excluded crowds. This research shows up that Jesus, in his words and, over all, presents clear orientations to his discipleship so that they − his disciples themselves − also sympathize with the excluded crowds cause each one person, in particular this research also reveals that Jesus actuation and his movement´s that one beyond discipleship so that they-his disciples-themselves should also sympathize with the excluded crowds cause and each one´s in particular this research also reveals that Jesus actuation and his movement´s, beyond denouncing the profound social injustice which the excluded, marginalized crowd, were subdued to suggest a compromised practice with effective changes in social rapports, motivated by religious principles / Esta pesquisa tem como objetivo estudar a relação entre Religião e Compromisso Social a partir do movimento de Jesus. Por meio da bibliografia histórica e da sociológica, procura-se identificar os grandes problemas da sociedade em que Jesus estava inserido (Palestina do século I, sob a dominação do Império Romano). Utilizando a bibliografia bíblica atual, faz-se uma incursão no texto de Marcos para identificar a atuação de Jesus, motivada pela compaixão que demonstrou pelas multidões excluídas. A pesquisa revela que Jesus, em suas palavras e, sobretudo em seu testemunho pessoal, apresenta orientações claras ao discipulado para que também se sensibilize com a causa das multidões excluídas e de cada pessoa em particular. A pesquisa mostra também que a atuação de Jesus e do seu movimento, além de denunciar a profunda injustiça social a que estavam submetidas as multidões marginalizadas, sugere uma prática comprometida com mudanças efetivas nas relações sociais, motivada por princípios religiosos

The Jesus of history and the Christ of faith are two different figures. Two centuries of search for the historical Jesus has led to greater awareness and better use of New Testament criticism, had salutary effects on proper historical biblical research and the desire to look beyond the paucity of material about Jesus in the canonical gospels. Despite proven difficulties the historical Jesus is an endless enterprise eliciting an equally endless fascination. The solution to the Jesus mystery appears better linked to Paul who has never been subjected to the same degree of historical research as Jesus. The figure, character, preaching, and teaching of Jesus was fashioned by the gospel authors not just to fit in. with the primitive church but to provide a natural linkage with Pauline Christianity. Christian faith is only loosely intertwined with Jesus of Nazareth and has everything to do with the Christ de"-ised by Paul. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

The Jesus of history and the Christ of faith are two different figures. Two centuries of search for the historical Jesus has led to greater awareness and better use of New Testament criticism, had salutary effects on proper historical biblical research and the desire to look beyond the paucity of material about Jesus in the canonical gospels. Despite proven difficulties the historical Jesus is an endless enterprise eliciting an equally endless fascination. The solution to the Jesus mystery appears better linked to Paul who has never been subjected to the same degree of historical research as Jesus. The figure, character, preaching, and teaching of Jesus was fashioned by the gospel authors not just to fit in. with the primitive church but to provide a natural linkage with Pauline Christianity. Christian faith is only loosely intertwined with Jesus of Nazareth and has everything to do with the Christ de"-ised by Paul. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

The most popular paradigm for Jesus is 'Jesus as the Divine Saviour'. This image is inadequate for understanding the historical Jesus, because it is also inaccurate as an image for the Christian life. Marcus J Borg claims that the Christian life is about a relationship with God that involves us in a journey of transformation. In advocating the 'Third Quest', Borg develops an alternative image of 'Jesus as Jewish mystic ', contrary to the idea of 'Jesus as Jewish/Christian Messiah '. The image of Borg involves five universal religious personality types. The paradigm shift from 'Jesus as the Divine Saviour' to that of 'Jesus as Jewish mystic' is investigated as well as the relevance and consequences of this, for everyday religion and the conventional church. A plea for a positive assessment of the issue of the historical Jesus is presented. This could have existential implications for South African society as a whole. / Biblical and Ancient Studies / M.Th. (New Testament)

The diversity of Jesus images that resulted from historical Jesus research poses the single most pressing problem of the research endeavour. Diverse historical images lead one to ask questions about historiography. It is a fact that we do not have bruta facta in history but only interpretations of what might have happened. The problem of diverse images is taken up in this thesis. Three different images that are the result of different points of departure and different methods of research are closely scrutinised. The images are: Eschatological prophet, Cynic sage and Galilean Hasid. After close·examination of each of these images one has to conclude that each of them is a viable image. One may question the proponents of each of these images on methodological aspects as well as their presuppositions. This line of questioning would not solve the problem. One would also expand the problem if one were to seek yet another image. A way out of this impasse would be to try to understand the diversity. Is there an image that could explain the diversity? The modem diversity of Jesus images is a continuation of an ancient diversity that one could find in the ancient texts at our disposal. From this we could deduce that Jesus was understood differently by different people from the onset. The challenge is to find an image that would clarify the diversity. What sort of Jesus would have been understood in so many ways? We have reason to take Jesus to be a Jew from Galilee. If we could find a Galilean Jewish image that would explain the diversity, we would be very near the historical Jesus. The image of the Galilean Hasid is a very promising option. Some of the kingdom sayings, that are most probably authentic, were taken as test cases to see whether they could have been uttered by a Galilean charismatic and later interpreted as Cynic and/or eschatological. The conclusion is that the image of Galilean charismatic would open up new avenues to approach the diversity of images of the historical Jesus. / Biblical and Ancient Studies / Th. D. (New Testament)