This study traced Tertullian’s utilisation of history (or historical material) as a rhetorical instrument in one of his earliest works, the Ad Nationes. An in-depth analysis of the book identified this as a fundamental trajectory in the argument of Tertullian. The study casts a new perspective on the written work of this renowned Christian apologist and theologian. His use of history particularly to substantiate his arguments was compared with the contemporary primary sources, in order to assess the integrity or accuracy of his historical data. The prevailing rhetoric, as e.g. outlined by Quintilian, valued the message and intention of a text higher than the historical accuracy of the account. The same Quintilian, however, emphasized that historical accuracy would guarantee the message and intention of a text. The research concluded that Tertullian, who enjoyed a classical education and was therefore well acquainted with the rules of rhetoric, did pay sufficient attention to Quintilian’s insistence on historical accuracy in his utilisation of history. Tertullian was well aware of the significance of historical accuracy. On occasion he rightly criticised Tacitus (the famous historian) for historical inaccuracies in his work. In his Apologeticus (in which much of the Ad Nationes was reworked) he corrected some historical data. In the Ad Nationes he wrote a brilliant paragraph on the origin of rumours (fama) and also expressed his appreciation for careful investigation (in court procedures) in order to ascertain the truth (veritas) accurately. In the rhetorical utilisation of historical material, accurate historical knowledge did not play a crucial role. Of paramount importance was the intention and purpose of the immediate argument. / Thesis (MA (Latin))--North-West University, Potchefstroom Campus, 2012

Current pentecostal scholarship is attempting to articulate pentecostal theological distinctives. For hermeneutics, this involves both a descriptive and a prescriptive approach to the use of the Bible. The descriptive approach appraises the historical roots of pentecostalism, which include the Wesleyan I Holiness movement, the radical Reformation, Tertullian and Montanism, and earliest charismatic communities. These understood Christian Scripture as guidelines to a Way of behaviour and testimony, rather than a source-book of doctrine. This 'alternative history' experienced the Enlightenment on a different level to protestantism and fundamentalism. Many of the concerns of historical church theology and hermeneutics during the last centuries are thus not always shared by pentecostals. The choice is: articulate a distinctive pentecostal hermeneutic, or 'borrow' from non-pentecostal theology. The prescriptive approach first investigates some of the latter options: some identify closely with conservative evangelical hermeneutics. Others prefer the political hermeneutic of the socio-political contextual theologies. The burgeoning Faith Movement has influenced many pentecostals. Some pentecostal scholars show interest in 'post-modern' literary theory. A viable pentecostal hermeneutic might be prescribed as follows: It respects the demands of scientific method, not ignoring the concerns of contemporary hermeneutical philosophy and literary theory. It highlights specifically pentecostal concerns: the teleology of any encounter with the text; historical continuity with the early church groups; implementation, demonstration and realisation of the literal intent of the text; the role of biblical narrative in defining experience of God; and the authority granted ongoing revelation via the charismata in the light of the canon. Application of a pentecostal hermeneutic would emphasise an holistic understanding of Scripture, the crucial role of the charismatic community, awareness of issues in the ongoing hermeneutical debate, and the need for the interpreter's personal ongoing charismatic experience. In a distinctively pentecostal exegesis of 1 Corinthians 14 prophecy is discussed as normal liturgical activity, as a confrontation of outsiders and unbelievers, in terms of its regulation, and in the light of spiritual discernment / Biblical and Ancient Studies / Th. D. (New Testament)

Current pentecostal scholarship is attempting to articulate pentecostal theological distinctives. For hermeneutics, this involves both a descriptive and a prescriptive approach to the use of the Bible. The descriptive approach appraises the historical roots of pentecostalism, which include the Wesleyan I Holiness movement, the radical Reformation, Tertullian and Montanism, and earliest charismatic communities. These understood Christian Scripture as guidelines to a Way of behaviour and testimony, rather than a source-book of doctrine. This 'alternative history' experienced the Enlightenment on a different level to protestantism and fundamentalism. Many of the concerns of historical church theology and hermeneutics during the last centuries are thus not always shared by pentecostals. The choice is: articulate a distinctive pentecostal hermeneutic, or 'borrow' from non-pentecostal theology. The prescriptive approach first investigates some of the latter options: some identify closely with conservative evangelical hermeneutics. Others prefer the political hermeneutic of the socio-political contextual theologies. The burgeoning Faith Movement has influenced many pentecostals. Some pentecostal scholars show interest in 'post-modern' literary theory. A viable pentecostal hermeneutic might be prescribed as follows: It respects the demands of scientific method, not ignoring the concerns of contemporary hermeneutical philosophy and literary theory. It highlights specifically pentecostal concerns: the teleology of any encounter with the text; historical continuity with the early church groups; implementation, demonstration and realisation of the literal intent of the text; the role of biblical narrative in defining experience of God; and the authority granted ongoing revelation via the charismata in the light of the canon. Application of a pentecostal hermeneutic would emphasise an holistic understanding of Scripture, the crucial role of the charismatic community, awareness of issues in the ongoing hermeneutical debate, and the need for the interpreter's personal ongoing charismatic experience. In a distinctively pentecostal exegesis of 1 Corinthians 14 prophecy is discussed as normal liturgical activity, as a confrontation of outsiders and unbelievers, in terms of its regulation, and in the light of spiritual discernment / Biblical and Ancient Studies / Th. D. (New Testament)

Michael Servetus (1508 - 1553) and Emanuel Swedenborg (1688 - 1772) are both considered heretics. They share many concepts about the nature of God, especially their rejection of orthodox Nicene and Chalcedonian theology. This thesis explores their respective theologies relating to the Trinity and Christology, with speculation of what sources they may have had in common. While attention is paid to Ignatius, Irenaeus and Tertullian, particular attention is paid to Tertullian, whose work Adversus Praxean lays the foundation of Servetus' ideas and has much in common with Swedenborg's theology. In light of their similarity to Tertullian, the question is asked if Servetus and Swedenborg would have been called heretics prior to Nicaea. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

Michael Servetus (1508 - 1553) and Emanuel Swedenborg (1688 - 1772) are both considered heretics. They share many concepts about the nature of God, especially their rejection of orthodox Nicene and Chalcedonian theology. This thesis explores their respective theologies relating to the Trinity and Christology, with speculation of what sources they may have had in common. While attention is paid to Ignatius, Irenaeus and Tertullian, particular attention is paid to Tertullian, whose work Adversus Praxean lays the foundation of Servetus' ideas and has much in common with Swedenborg's theology. In light of their similarity to Tertullian, the question is asked if Servetus and Swedenborg would have been called heretics prior to Nicaea. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

Les recherches récentes ont tenté une nouvelle approche du concept de " religions orientales", mis en relief par Franz Cumont dans Les religions orientales dans le paganisme romain. Tout au long de ce processus de déconstruction de l'idée des «religions orientales», on remarque l'absence d'une relecture approfondie des écrits chrétiens. Il est primordial de comprendre l'apport des sources chrétiennes dans l'établissement et l'élaboration de cette nouvelle perspective. La relecture des écrits de Tertullien est d'autant plus nécessaire qu'il a joué un rôle dans les théories établies par Cumont qui définissait le culte mithriaque comme le rival du christianisme. et les "cultes orientaux" deviennent sous sa plume le missing link entre paganisme et christianisme. Tertullien écrit à une époque charnière de l'histoire du christianisme : celle de la construction et de l'expression de l'identité chrétienne. Le polémiste a recours à Cybèle, aux dieux isiaques et à Mithra dans ses traités apologétiques et antihérétiques. Cette étude propose une relecture des lignes "orientales" de l'oeuvre de Tertullien à la lumière du contexte polémique, rhétorique et identitaire de ses traités. Pour mieux appréhender le rôle qu'il attribue à ses divinités, il est nécessaire de dépouiller ces passages, de démonter l'argumentation de Tertullien et de s'imprégner de la dialectique chrétienne pour saisir les rouages de la pensée de l'apologète. La construction binaire et antithétique de ses ouvrages nous permet d'évaluer la vision chrétienne des rapports religieux et de comprendre la place des dieux "orientaux" dans la définition chrétienne de l' "autre", en opposition à la nouvelle religio. / Research attempts to conceptualize a new approach to the "religions orientales" advanced by Franz Cumont in his book Les religions orientales dans le paganisme romain. It is necessary to understand what the contribution of the study of Christian sources to the establishment and development of this new perspective and a redefinition of the so-Called oriental gods is. This re-Reading of Tertullian is necessary due to the role of Cumont's theories : the scholar defined the Mithraic cult as the rival of Christianity. The "oriental religions" in his writings represent the missing link between paganism and Christianity. Tertullian wrote during a turning point in Christian history when the identity of Christianity was being established. The polemicist often uses Cybele, the deities of the gens Isiac and Mithras in his apologetic and anti-Heretical treaties. This study proposes a re-Reading of the "oriental" in the works of the polemicist, taking into consideration the polemic and rhetoric and the concept of identity in his treaties. In order to understand the role reserved by the author for the deities that were so important to Cumont, it is necessary to analyse these passages, collect the controversial issues behind each citation of the Magna Mater, Isis and Mithras, and deconstruct the arguments of Tertullian, in the light of Christian dialectic to comprehend the workings of the apologist's mind. Similarly,the binary and antithetical construction of the works of Tertullian allow us to assess the Christian vision of religious relationship and understand the place of the so-Called Oriental gods in the Christian definition of the "other" in opposition to the new religio.

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Michael Servetus (1508 - 1553) and Emanuel Swedenborg (1688 - 1772) are both considered heretics. They share many concepts about the nature of God, especially their rejection orthodox Nicene and Chalcedonian theology. This thesis explores their respective theologies relating to the Trinity and Christology, with speculation of what sources they may have had in common. While attention is paid to Ignatius, Irenaeus and Tertullian, particular attention is paid to Tertullian, whose work Adversus Praxean lays the foundation of Servetus' ideas and has much in common with Swedenborg's theology. In light of their similarity to Tertullian, the question is asked if Servetus and Swedenborg would have been called heretics prior to Nicaea. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

If from God’s perspective ‘all the world’s a stage’, theology invites one to think and act according to the view afforded from this height. To speak theologically of a ‘world stage’ as many contemporary theologians have done has required rethinking the Church’s long-established antagonism towards the stage. Of late, theology has opened up academic exchange with the drama’s understanding of ‘the great theatre of the world’. Hans Urs von Balthasar’s theo-drama in particular has given Christians a means for entering into discussion with dramatic forms. Contemporary theological engagements with ‘drama’, however, have been limited to its most literary/metaphorical aspects; less attention has been paid to the potentialities in theology’s exchange with the performance aesthetics of live theatre. Pressed to its logical ends, however, von Balthasar’s idea of a ‘theological dramatics’ and its advances made in contemporary theology, suggest the need for sustained engagement with other modes of dramaturgy, including performance theory and the stage. This thesis attempts to instantiate this theological engagement through the aesthetics of theatrical performance.

Le présent mémoire propose d’examiner, d’une façon approfondie et innovatrice, le rapport entre les chrétiens et Marc-Aurèle à travers une analyse complète des sources à disposition, notamment celles historico-littéraires, épigraphiques, numismatiques et législatives. En particulier, l’on démontrera l’absence de fondement de l’image faite a posteriori de Marc-Aurèle en tant que protector christianorum dont le premier témoin, d'après nos connaissances, est Tertullien. L’on montrera, par le biais d’une analyse législative des sources à notre disposition qu’à l’époque de Marc-Aurèle il n’y avait aucune loi qui protégeait les chrétiens. Bien au contraire, les dispositions de Trajan étaient toujours valides. Par la suite, nous chercherons à trouver les véritables raisons de la politique de Marc-Aurèle envers les chrétiens à travers la comparaison entre la pensée médio-platonicienne de Justin et celle stoïcienne du princeps. L’interprétation philosophique de l’attitude à montrer face à la mort, nous donnera une clef de lecture pour pénétrer les raisons les plus profondes des violences et des procès que les chrétiens ont subis au cours de son principat. / This work aims to provide an original and thorough exploration of the relationship between Marcus Aurelius and the Christians by means of an in-depth analysis of the available historical, literary, epigraphic, numismatic, and legal sources. Specifically, it will show that the a posteriori view of Marcus Aurelius as protector Christianorum, apparently introduced by Tertullian, is unfounded. In support of this argument, a legal analysis of the available sources will show that, far from enjoying legal protection during the Principality of Marcus Aurelius, Christians were still subject to Trajan’s laws. The true reasons underlying the policy of Marcus Aurelius towards the Christians will be investigated by comparing the Middle Platonism of Justin Martyr with the stoic meditations of the princeps. In particular, the philosophical interpretation of the attitude deemed suitable in the face of death will provide an insight into the reasons that led to the wave of violence and to the trials of Christians under Marcus Aurelius’ rule.