MTh Theses
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Item Death and Mourning Rituals in the South African Church: Towards a Biblical Model for Counselling Bereaved Families of Emmanuel Assemblies in Bolobedu South, Limpopo Province(Johannesburg South African Theological Seminary) Modiba, Chosana Frans EdwinItem An Examination of the Biblical Motifs of Blood and Breath: Towards a Public Theology of Reconciliation in the Body of Christ in Israel and Palestine(Johannesburg South African Theological Seminary) Loden, LisaItem An Examination of the Holistic Ministry Approach of Classical Pentecostal Congregations in Amasaman, Accra, Ghana(Johannesburg South African Theological Seminary) Beddim, Jonas BekpeneItem Die Dringlichkeit der strategischen Konsolidierung junger Christen/Gemeinden bei Paulus exemplarisch im 1. Thessalonicherbrief (2,17-3,10), mit möglichen Implikationen für die Gemeindegründungs-, bzw. Gemeinderevitalisierungsbewegung: Eine exegetisch systematische Untersuchung.(South African Theological Seminary Johannesburg, 2022) Luz, Edgar 1972; Vogt, Titus; Vogt, TitusIn dieser Arbeit wird die Frage untersucht, welche Priorität der Apostel Paulus der Nacharbeit mit seinen jungen Konvertiten einräumt. Es wird erforscht, welche Dringlichkeit und Strategie hinter den uns offenbarten apostolischen Maßnahmen und Aktivitäten in seinen neuen Gemeinden stehen. Als Modell wählen wir die Gemeinde in Thessaloniki. Darin wird zuerst allgemein die Frage nach der Existenz einer Strategie bei Pls. aus verschiedenen Perspektiven erörtert. Anschließend werden die gängigen Ansätze in der aktuelleren biblisch-theologischen Fachliteratur auf die letztlichen Ambitionen des Apostels für die jungen Konvertiten in Thessaloniki analysiert und die Resultate in einer kurzen Synthese vergleichend aufgearbeitet. Hierbei sehen wir, dass die Ansätze weniger Alternativen als Komplementierung zueinander darstellen. Eine längere Einführung in den 1 Thess.-brief versucht, neben den allgemeinen Einleitungfragen, vor allem die Länge des Erstaufenthaltes und die genaue Abfolge der Nacharbeitsinitiativen festzulegen. Dieser folgt eine intensive Auseinandersetzung mit dem curricularen Inhalt der katechetischen Erstunterweisung, die Pls. der Gemeinde bei seinem ersten Aufenthalt in Thessaloniki gab. Dieser wird nachfolgend richtungsweisend in einen kurzen ersten Fazit zusammengefasst, wobei hier ein Schwerpunkt auf die „parakaleo“ Wortfamilie im 1 Thess.-brief gelegt und unter den drei Aspekten des integrierten Dienstes, inhaltlichen Dichte und intensivierten Dynamik kategorisiert wird. Hierauf folgt eine kurze textkritische Untersuchung unseres Modelltextes aus 1 Thess 2,17-3,10 mit dem Ziel, sich zu familiarisieren mit dem weiteren Kontext, inneren Aufbau, Sprache und Stil. Einer detaillierten dreiteiligen Einzelexegese folgt ein längeres Fazit mit der Analyse der in der Forschungsfrage wichtigen Aspekte auf dem Hintergrund der Details des Textes und seiner Auslegung. Diese wird tabellarisch aufgearbeitet und mit einem kurzen Schlussplädoyer abgerundet. Abschließend wird versucht, die erarbeiteten Prinzipien in einigen kurzen Thesen für die Missions- und Gemeindearbeit des 21. Jahrhunderts fruchtbar zu machen.Item La Misiónde Jesús a la Luzde Juan 13 al 17: Implicacion Eseclesiológicas y Pastorales en e Lcontexto Español(South African Theological Seminary Johannesburg) Polidura, Oscar Perez 1978-; Roldán, Alberto F.; Roldán, Alberto F.None Supplied.Item Apóstoles Evangélicos En El Siglo XXI: Una Crítica Desde La Teología Reformada(South African Theological Seminary Johannesburg, South Africa) Di Giovanna, Guillermo Eduardo; Roldán, Alberto F.; Roldán, Alberto F.En el presente trabajo el autor indaga sobre el concepto apostolicidad en la historia del cristianismo, como signo distintivo de la vida de las iglesias y la misión de las mismas. Debido al problema presente de la aparición de nuevos apóstoles, y construcciones eclesiásticas con autoridades apostólicas liderando las mismas, hay que realizar un retorno a las fuentes de la fe cristiana, para comprender este devenir que se ha dado en el presente. Poder evaluarlo y aceptarlo o rechazarlo, en caso que sea ajeno al espíritu del cristianismo histórico. Para ello, se investiga el tema desde una visión general, como fue visto en Iberoamérica en la segunda parte del siglo XX. Luego se camina hacia lo particular, para ver las maneras en que ha sido, la apostolicidad, lo apostólico, comprendido y aplicado en la iglesia antigua, bajo el Imperio Romano, hasta llegar al Medioevo. Allí se estudian los Padres Apostólicos y lasbases que deja el Escolasticismo para arribar a los cambios que se dan con la Reforma Protestante y sus derivaciones posteriores en el separatismo inglés. La derivación misionera, o misiológica, lleva el evangelio al orbe, entonces se darán nuevas expresiones del cristianismo hasta el siglo XX. Se sigue el estudio del mundo noratlántico con su tradición Reformada y del Movimiento Ecuménico, para observar la continuidad y la conceptualización de esta nota singular, la apostolicidad, bajo el marco de la segunda parte del siglo XX. En este recorrido histórico y teológico, se llega a ver el campo de estudio, como signo distintivo de la vida de las iglesias y la misión de las mismas, pues en la fidelidad al espíritu y práctica del Nuevo testamento, tenemosla expresión tangible y efectiva de lo apostólico, de la apostolicidad den las iglesias. Pero es en el mundo de los dos tercios, y especialmente mirando América Latina, donde aparecen fenómenos como el movimiento neo apostólico, que hacia fines del siglo XX y principios del XXI, intenta cooptar el desarrollo del cristianismo con formas de conducción, contrarias al espíritu del Nuevo Testamento. Los rasgos del autoritarismo, de nuevas revelaciones, de manipulación y manejo de masas, ponen bajo sospecha la naturaleza genuina de este movimiento. Y entonces, hay una lectura crítica para demostrar los fundamentos espurios y los peligros, de esta modalidad de concebir al cristianismo, su desarrollo y misión. En simultaneo, teólogos protestantes latinoamericanos estudian, y ponen bajo sospecha la manera en el que iimovimiento se relaciona, entre sus actores y hacia afuera, con el resto del protestantismo en el continente. Llegamos a ver desacreditado el movimiento por sus manejos autocráticos, sus ambiciones políticas y las construcciones de poder, y su ejercicio. Se manifiestan así, valores y acciones ajenos al espíritu del evangelio. Se mencionan ejemplos de arbitrariedades hermenéuticas que dan lugar a la producción del discurso seductor, que provoca entusiasmo a los adeptos a estas corrientes, poniendo en el tapete la falta de juicio crítico en estos oyentes, es decir su ingenuidad ante las interpretaciones caprichosas de los textos bíblicos.A posteriori se procede a trabajar un estudio de caso. Se aborda el caso de los bautistas argentinos, agrupados en la Convención Bautista Argentina, desde su inicio, al principio del siglo XX, hasta el presente. Estos cristianos y sus iglesias locales, fueron permeados en los últimos decenios por el nuevo paradigma apostólico. Se trabaja el análisis del caso, sus causas históricas, teológicas y sociológicas. Se demuestra que existe un principio o axioma operante algunos bautistas del sur que vinieron de los Estados Unidos a comienzos del siglo XX. Ese axioma o principio de la competencia delalma, traído en misión a estas tierras, sentó las bases para la transformación posterior, que se alejaría de la tradición fundante y sus fundamentos eclesiológicos. El trabajo de una nueva interpretación de la fe bautista emprendido por Edgar Young Mullins, al introducir este axioma mencionado y el uso de una hermenéutica romántica son los temas estudiados, que sientan las bases a futuros cambios en la teología denominacional. Queda expuesto también, el riesgo de producir una cristología distante de la que exponen las Escrituras. Y exponer a los creyentes a un Cristo a la medida de su imaginación y ambiciones, y no el Cristo de las Escrituras. También el estímulo al individualismo, que entra en una seria tensión contra los valores que sustentan a toda comunidad hermenéutica, y fomenta actitudes contrarias a la unidad del cuerpo. Dada la magnitud de los hechos, se requiere una respuesta de tino reformado a tal situación. Esta respuesta confronta las prácticas hermenéuticas ya mencionadas, con un uso de exégesis bíblica cuyo resultado será el andamiaje para la construcción de una teología bíblica y dar bases a la teología sistemática. Hecho esto, entendemos que se arriba a la posibilidad de iimovimiento se relaciona, entre sus actores y hacia afuera, con el resto del protestantismo en el continente. Llegamos a ver desacreditado el movimiento por sus manejos autocráticos, sus ambiciones políticas y las construcciones de poder, y su ejercicio. Se manifiestan así, valores y acciones ajenos al espíritu del evangelio. Se mencionan ejemplos de arbitrariedades hermenéuticas que dan lugar a la producción del discurso seductor, que provoca entusiasmo a los adeptos a estas corrientes, poniendo en el tapete la falta de juicio crítico en estos oyentes, es decir su ingenuidad ante las interpretaciones caprichosas de los textos bíblicos.A posteriori se procede a trabajar un estudio de caso. Se aborda el caso de los bautistas argentinos, agrupados en la Convención Bautista Argentina, desde su inicio, al principio del siglo XX, hasta el presente. Estos cristianos y sus iglesias locales, fueron permeados en los últimos decenios por el nuevo paradigma apostólico. Se trabaja el análisis del caso, sus causas históricas, teológicas y sociológicas. Se demuestra que existe un principio o axioma operante algunos bautistas del sur que vinieron de los Estados Unidos a comienzos del siglo XX. Ese axioma o principio de la competencia delalma, traído en misión a estas tierras, sentó las bases para la transformación posterior, que se alejaría de la tradición fundante y sus fundamentos eclesiológicos. El trabajo de una nueva interpretación de la fe bautista emprendido por Edgar Young Mullins, al introducir este axioma mencionado y el uso de una hermenéutica romántica son los temas estudiados, que sientan las bases a futuros cambios en la teología denominacional. Queda expuesto también, el riesgo de producir una cristología distante de la que exponen las Escrituras. Y exponer a los creyentes a un Cristo a la medida de su imaginación y ambiciones, y no el Cristo de las Escrituras. También el estímulo al individualismo, que entra en una seria tensión contra los valores que sustentan a toda comunidad hermenéutica, y fomenta actitudes contrarias a la unidad del cuerpo. Dada la magnitud de los hechos, se requiere una respuesta de tino reformado a tal situación. Esta respuesta confronta las prácticas hermenéuticas ya mencionadas, con un uso de exégesis bíblica cuyo resultado será el andamiaje para la construcción de una teología bíblica y dar bases a la teología sistemática. Hecho esto, entendemos que se arriba a la posibilidad de iimovimiento se relaciona, entre sus actores y hacia afuera, con el resto del protestantismo en el continente. Llegamos a ver desacreditado el movimiento por sus manejos autocráticos, sus ambiciones políticas y las construcciones de poder, y su ejercicio. Se manifiestan así, valores y acciones ajenos al espíritu del evangelio. Se mencionan ejemplos de arbitrariedades hermenéuticas que dan lugar a la producción del discurso seductor, que provoca entusiasmo a los adeptos a estas corrientes, poniendo en el tapete la falta de juicio crítico en estos oyentes, es decir su ingenuidad ante las interpretaciones caprichosas de los textos bíblicos.A posteriori se procede a trabajar un estudio de caso. Se aborda el caso de los bautistas argentinos, agrupados en la Convención Bautista Argentina, desde su inicio, al principio del siglo XX, hasta el presente. Estos cristianos y sus iglesias locales, fueron permeados en los últimos decenios por el nuevo paradigma apostólico. Se trabaja el análisis del caso, sus causas históricas, teológicas y sociológicas. Se demuestra que existe un principio o axioma operante algunos bautistas del sur que vinieron de los Estados Unidos a comienzos del siglo XX. Ese axioma o principio de la competencia delalma, traído en misión a estas tierras, sentó las bases para la transformación posterior, que se alejaría de la tradición fundante y sus fundamentos eclesiológicos. El trabajo de una nueva interpretación de la fe bautista emprendido por Edgar Young Mullins, al introducir este axioma mencionado y el uso de una hermenéutica romántica son los temas estudiados, que sientan las bases a futuros cambios en la teología denominacional. Queda expuesto también, el riesgo de producir una cristología distante de la que exponen las Escrituras. Y exponer a los creyentes a un Cristo a la medida de su imaginación y ambiciones, y no el Cristo de las Escrituras. También el estímulo al individualismo, que entra en una seria tensión contra los valores que sustentan a toda comunidad hermenéutica, y fomenta actitudes contrarias a la unidad del cuerpo. Dada la magnitud de los hechos, se requiere una respuesta de tino reformado a tal situación. Esta respuesta confronta las prácticas hermenéuticas ya mencionadas, con un uso de exégesis bíblica cuyo resultado será el andamiaje para la construcción de una teología bíblica y dar bases a la teología sistemática. Hecho esto, entendemos que se arriba a la posibilidad de iimovimiento se relaciona, entre sus actores y hacia afuera, con el resto del protestantismo en el continente. Llegamos a ver desacreditado el movimiento por sus manejos autocráticos, sus ambiciones políticas y las construcciones de poder, y su ejercicio. Se manifiestan así, valores y acciones ajenos al espíritu del evangelio. Se mencionan ejemplos de arbitrariedades hermenéuticas que dan lugar a la producción del discurso seductor, que provoca entusiasmo a los adeptos a estas corrientes, poniendo en el tapete la falta de juicio crítico en estos oyentes, es decir su ingenuidad ante las interpretaciones caprichosas de los textos bíblicos.A posteriori se procede a trabajar un estudio de caso. Se aborda el caso de los bautistas argentinos, agrupados en la Convención Bautista Argentina, desde su inicio, al principio del siglo XX, hasta el presente. Estos cristianos y sus iglesias locales, fueron permeados en los últimos decenios por el nuevo paradigma apostólico. Se trabaja el análisis del caso, sus causas históricas, teológicas y sociológicas. Se demuestra que existe un principio o axioma operante algunos bautistas del sur que vinieron de los Estados Unidos a comienzos del siglo XX. Ese axioma o principio de la competencia delalma, traído en misión a estas tierras, sentó las bases para la transformación posterior, que se alejaría de la tradición fundante y sus fundamentos eclesiológicos. El trabajo de una nueva interpretación de la fe bautista emprendido por Edgar Young Mullins, al introducir este axioma mencionado y el uso de una hermenéutica romántica son los temas estudiados, que sientan las bases a futuros cambios en la teología denominacional. Queda expuesto también, el riesgo de producir una cristología distante de la que exponen las Escrituras. Y exponer a los creyentes a un Cristo a la medida de su imaginación y ambiciones, y no el Cristo de las Escrituras. También el estímulo al individualismo, que entra en una seria tensión contra los valores que sustentan a toda comunidad hermenéutica, y fomenta actitudes contrarias a la unidad del cuerpo. Dada la magnitud de los hechos, se requiere una respuesta de tino reformado a tal situación. Esta respuesta confronta las prácticas hermenéuticas ya mencionadas, con un uso de exégesis bíblica cuyo resultado será el andamiaje para la construcción de una teología bíblica y dar bases a la teología sistemática. Hecho esto, entendemos que se arriba a la posibilidad de iiidesarrollar con acierto la predicación y práctica pastoral en el marco de la Missio Dei. De esta manera estaremos logrando nuestro cometido.Palabras clave: apostólico; apostolicidad; apóstol; iglesia; fundamento; autoridad; tradición; Escrituras; Reforma; Movimiento Ecuménico; posdenominacionalismo; neopentecostalismo; neo apostólico; iglesias bautistas; bautistas del sur; misioneros bautistas; seminarios bautistas; Edgar Young Müllins; Harold Bloom; sociología de la religión; individualismo; hermenéutica reformada; exégesis bíblica; teología bíblica.iiidesarrollar con acierto la predicación y práctica pastoral en el marco de la Missio Dei. De esta manera estaremos logrando nuestro cometido.Palabras clave: apostólico; apostolicidad; apóstol; iglesia; fundamento; autoridad; tradición; Escrituras; Reforma; Movimiento Ecuménico; posdenominacionalismo; neopentecostalismo; neo apostólico; iglesias bautistas; bautistas del sur; misioneros bautistas; seminarios bautistas; Edgar Young Müllins; Harold Bloom; sociología de la religión; individualismo; hermenéutica reformada; exégesis bíblica; teología bíblica.iiidesarrollar con acierto la predicación y práctica pastoral en el marco de la Missio Dei. De esta manera estaremos logrando nuestro cometido.Palabras clave: apostólico; apostolicidad; apóstol; iglesia; fundamento; autoridad; tradición; Escrituras; Reforma; Movimiento Ecuménico; posdenominacionalismo; neopentecostalismo; neo apostólico; iglesias bautistas; bautistas del sur; misioneros bautistas; seminarios bautistas; Edgar Young Müllins; Harold Bloom; sociología de la religión; individualismo; hermenéutica reformada; exégesis bíblica; teología bíblica. ABSTRACT In this study, the author investigates the concept of apostolicity in the history of Christianism, as a distinctive sign of the lives of churches and their missions. Due to the problem that arises with the emergence of new apostles, and apostolic authorities leading ecclesiastical structures, a return to the foundations of Christian faith needs to occur. The previous is inevitable in order to have a complete understanding of nowadays’ panorama, and to be able to determine whether to accept or reject this situation, if it were an alienation to the spirit of historical Christianism. This issue will be approached from a general perspective, as it was seen in Ibero-America during the second part of the 20thcentury. Then, the author moves on to the specific, to analyze the ways in which the apostolicity and the apostolic have been comprehended and applied to ancient church, from the Roman Empire to the Middle Ages. The Apostolic Fathers and the bases of the Scholasticism are studied, in order to to getto the changes that arose with the Protestant Reformation and its subsequent derivations into the English Separatism. The missionary derivation or missiology took the gospel to the globe; therefore, new expressions of Christianism came up until the 20thcentury. This study moves on to analyze the North-Atlantic world and its Reformed tradition and the Ecumenical Movement, so as to observe the continuity and conceptualization of the particular issue of the apostolicity in the 20thcentury.In this theological and historical journey, the field of study is seen as a distinctive feature of churches and their mission, since the concrete and effective expression of the apostolic –the apostolicity in churches-is present in the fidelity to the spirit and practiceof the New Testament. But it is the world of two thirds, specially pointing to Latin America, where new phenomena like the neo-apostolic movement appear. This happening tries to co-opt the development of Christianism with ways of conduction that are contrary to the spirit of the New Testament. The features of authoritarianism, new revelations, manipulation and management of the masses, make the nature of this movement to be suspicious. And then, there is a critical reading to demonstrate the spurious basesand the dangers of this modality of interpreting Christianism, its development and mission. Simultaneously, Latin-American protestant ivABSTRACTIn this study, the author investigates the concept of apostolicity in the history of Christianism, as a distinctive sign of the lives of churches and their missions. Due to the problem that arises with the emergence of new apostles, and apostolic authorities leading ecclesiastical structures, a return to the foundations of Christian faith needs to occur. The previous is inevitable in order to have a complete understanding of nowadays’ panorama, and to be able to determine whether to accept or reject this situation, if it were an alienation to the spirit of historical Christianism. This issue will be approached from a general perspective, as it was seen in Ibero-America during the second part of the 20thcentury. Then, the author moves on to the specific, to analyze the ways in which the apostolicity and the apostolic have been comprehended and applied to ancient church, from the Roman Empire to the Middle Ages. The Apostolic Fathers and the bases of the Scholasticism are studied, in order to to getto the changes that arose with the Protestant Reformation and its subsequent derivations into the English Separatism. The missionary derivation or missiology took the gospel to the globe; therefore, new expressions of Christianism came up until the 20thcentury. This study moves on to analyze the North-Atlantic world and its Reformed tradition and the Ecumenical Movement, so as to observe the continuity and conceptualization of the particular issue of the apostolicity in the 20thcentury.In this theological and historical journey, the field of study is seen as a distinctive feature of churches and their mission, since the concrete and effective expression of the apostolic –the apostolicity in churches-is present in the fidelity to the spirit and practiceof the New Testament. But it is the world of two thirds, specially pointing to Latin America, where new phenomena like the neo-apostolic movement appear. This happening tries to co-opt the development of Christianism with ways of conduction that are contrary to the spirit of the New Testament. The features of authoritarianism, new revelations, manipulation and management of the masses, make the nature of this movement to be suspicious. And then, there is a critical reading to demonstrate the spurious basesand the dangers of this modality of interpreting Christianism, its development and mission. Simultaneously, Latin-American protestant ivABSTRACTIn this study, the author investigates the concept of apostolicity in the history of Christianism, as a distinctive sign of the lives of churches and their missions. Due to the problem that arises with the emergence of new apostles, and apostolic authorities leading ecclesiastical structures, a return to the foundations of Christian faith needs to occur. The previous is inevitable in order to have a complete understanding of nowadays’ panorama, and to be able to determine whether to accept or reject this situation, if it were an alienation to the spirit of historical Christianism. This issue will be approached from a general perspective, as it was seen in Ibero-America during the second part of the 20thcentury. Then, the author moves on to the specific, to analyze the ways in which the apostolicity and the apostolic have been comprehended and applied to ancient church, from the Roman Empire to the Middle Ages. The Apostolic Fathers and the bases of the Scholasticism are studied, in order to to getto the changes that arose with the Protestant Reformation and its subsequent derivations into the English Separatism. The missionary derivation or missiology took the gospel to the globe; therefore, new expressions of Christianism came up until the 20thcentury. This study moves on to analyze the North-Atlantic world and its Reformed tradition and the Ecumenical Movement, so as to observe the continuity and conceptualization of the particular issue of the apostolicity in the 20thcentury.In this theological and historical journey, the field of study is seen as a distinctive feature of churches and their mission, since the concrete and effective expression of the apostolic –the apostolicity in churches-is present in the fidelity to the spirit and practiceof the New Testament. But it is the world of two thirds, specially pointing to Latin America, where new phenomena like the neo-apostolic movement appear. This happening tries to co-opt the development of Christianism with ways of conduction that are contrary to the spirit of the New Testament. The features of authoritarianism, new revelations, manipulation and management of the masses, make the nature of this movement to be suspicious. And then, there is a critical reading to demonstrate the spurious basesand the dangers of this modality of interpreting Christianism, its development and mission. Simultaneously, Latin-American protestant vscholars study and question the way in which the movement is related –among its actors and the outside-with the rest of the Protestantism of the continent. The Neo-apostolic movement is discredited by and because of its autocratic machinations, its politic ambitions and the constructions of power and its exercise. Values and actions opposite to those of the gospel are shown. Examples of hermeneutic arbitrariness are mentioned, since they give rise to the production of a seductive discourse that causes enthusiasm within advocates of this movement and hides their lack of critical judgement; in other words, the innocence of thelisteners before the whimsical interpretation of the Scripture. Then, a case study is conducted. The issue of Argentine Baptists, grouped in the Convención Bautista Argentina (Argentine Baptist Convention) since its formation at the beginning of the 20thcentury. In the last decades, this Christians and their local churches were permeated with the new apostolic paradigm. The historical, theological and sociological causes of this case are analyzed. The author proves the existence of an operating axiom insome southern Baptists that came from the United States in the first years of the 20thcentury. This axiom or principle of the competence of the soul, which was brought to South America in mission, set the bases for a future transformation that would moveaway from the founding tradition and its ecclesiastical fundaments. The subjects studied are the work of a new interpretation of the Baptist faith addressed by Edgar Young Mullins –by the introduction of the mentioned axiom-and the usage of a romantic hermeneutic. These issues set the bases for future changes of the denominational theology. The author exhibits the risks of producing a Christology distant from that exposed in the Scriptures, as well as exposing the believers to a Christ made up by their imagination and ambitions and to the Christ described in the Bible and stimulating individualism. The last point is contradictory to the sustaining values of the entire hermeneutic community and impulses attitudes that work against the body’s unity. An answer of reformed judgement to this situation is required, due to the magnitude of the facts. Said response confronts the previously mentioned hermeneutic practices with a usage of Biblical exegesis. The result of this will be framework for the construction ofa Scripture-based theology and vscholars study and question the way in which the movement is related –among its actors and the outside-with the rest of the Protestantism of the continent. The Neo-apostolic movement is discredited by and because of its autocratic machinations, its politic ambitions and the constructions of power and its exercise. Values and actions opposite to those of the gospel are shown. Examples of hermeneutic arbitrariness are mentioned, since they give rise to the production of a seductive discourse that causes enthusiasm within advocates of this movement and hides their lack of critical judgement; in other words, the innocence of thelisteners before the whimsical interpretation of the Scripture. Then, a case study is conducted. The issue of Argentine Baptists, grouped in the Convención Bautista Argentina (Argentine Baptist Convention) since its formation at the beginning of the 20thcentury. In the last decades, this Christians and their local churches were permeated with the new apostolic paradigm. The historical, theological and sociological causes of this case are analyzed. The author proves the existence of an operating axiom insome southern Baptists that came from the United States in the first years of the 20thcentury. This axiom or principle of the competence of the soul, which was brought to South America in mission, set the bases for a future transformation that would moveaway from the founding tradition and its ecclesiastical fundaments. The subjects studied are the work of a new interpretation of the Baptist faith addressed by Edgar Young Mullins –by the introduction of the mentioned axiom-and the usage of a romantic hermeneutic. These issues set the bases for future changes of the denominational theology. The author exhibits the risks of producing a Christology distant from that exposed in the Scriptures, as well as exposing the believers to a Christ made up by their imagination and ambitions and to the Christ described in the Bible and stimulating individualism. The last point is contradictory to the sustaining values of the entire hermeneutic community and impulses attitudes that work against the body’s unity. An answer of reformed judgement to this situation is required, due to the magnitude of the facts. Said response confronts the previously mentioned hermeneutic practices with a usage of Biblical exegesis. The result of this will be framework for the construction ofa Scripture-based theology and vscholars study and question the way in which the movement is related –among its actors and the outside-with the rest of the Protestantism of the continent. The Neo-apostolic movement is discredited by and because of its autocratic machinations, its politic ambitions and the constructions of power and its exercise. Values and actions opposite to those of the gospel are shown. Examples of hermeneutic arbitrariness are mentioned, since they give rise to the production of a seductive discourse that causes enthusiasm within advocates of this movement and hides their lack of critical judgement; in other words, the innocence of thelisteners before the whimsical interpretation of the Scripture. Then, a case study is conducted. The issue of Argentine Baptists, grouped in the Convención Bautista Argentina (Argentine Baptist Convention) since its formation at the beginning of the 20thcentury. In the last decades, this Christians and their local churches were permeated with the new apostolic paradigm. The historical, theological and sociological causes of this case are analyzed. The author proves the existence of an operating axiom insome southern Baptists that came from the United States in the first years of the 20thcentury. This axiom or principle of the competence of the soul, which was brought to South America in mission, set the bases for a future transformation that would moveaway from the founding tradition and its ecclesiastical fundaments. The subjects studied are the work of a new interpretation of the Baptist faith addressed by Edgar Young Mullins –by the introduction of the mentioned axiom-and the usage of a romantic hermeneutic. These issues set the bases for future changes of the denominational theology. The author exhibits the risks of producing a Christology distant from that exposed in the Scriptures, as well as exposing the believers to a Christ made up by their imagination and ambitions and to the Christ described in the Bible and stimulating individualism. The last point is contradictory to the sustaining values of the entire hermeneutic community and impulses attitudes that work against the body’s unity. An answer of reformed judgement to this situation is required, due to the magnitude of the facts. Said response confronts the previously mentioned hermeneutic practices with a usage of Biblical exegesis. The result of this will be framework for the construction ofa Scripture-based theology and vithe bases for a systematic theology. Finally, we arrive to the possibility of rightfully developing the pastoral practice and preaching within the framework of the Missio Dei. By doing so, we will be accomplishing our mission. Key words: apostolic, apostolicity, apostle, church, foundation, authority, tradition, Scripture, Reformation, Ecumenical Movement, postdenominationalism, neopentecostalism, neo apostolic, Baptist churches, Baptists of the South, Baptist missionaries, Baptist seminars, Edgar Young Mullins, Harold Bloom, sociology of religion, individualism, reformed hermeneutic, Biblical exegesis, Biblical Theology.Item Jews and Gentiles in the Ecclesia: Evaluating the Theory of Intra-Ecclesial Jew-Gentile Distinction(South African Theological Seminary Press Johannesburg) Woods, David B.; Domeris, William R.Elements of the Jewish faith tradition, including Torah observance and other Jewish practice, appear to be increasingly common among believers in Jesus. This development is troubling many Christians who, for doctrinal and practical reasons, believe it is heretical and brings division within the body of Christ (ecclesia). The objective of this research is to critically examine the biblical case against making a distinction between Jews and Gentiles within the ecclesia, considering the narrative of Acts 10:1–11:18, 15:1–28:31, and a key metaphor in Ephesians 2:14–16. Does the text validate or refute the notion that the ecclesia should make a distinction between its Jewish and its Gentile members? Three specific problems were addressed in five research papers for this compilation thesis, each employing methods of biblical exegesis and logical argumentation. The three research problems addressed were: i) the interpretation of Peter’s vision; ii) the evaluation of three key texts which appear to refute the theory of intra-ecclesial Jew-Gentile distinction; and iii) the example of the very early ecclesia with regard to making distinction between Jews and Gentiles. Peter’s vision, in Acts 10:9–16, was shown to have a single meaning: Gentiles have been purified by God. Its message had nothing to do with unclean foods, so the popular Christian interpretation that the vision signalled the termination of Jewish dietary laws (and the Mosaic Law in general) is not substantiated. In Acts 11:12, the Spirit told Peter to accompany Cornelius’ messengers without dispute. There is no sound basis for interpreting the Spirit’s command to mean that Peter should go, ‘making no distinction’ between the Gentiles of Cornelius’ household and Peter’s Jewish kinsmen. Acts 11:12, therefore, does not eradicate the prevailing distinction between Jews and Gentiles nor the theological significance thereof. Similarly, Peter’s comment that God made ‘no distinction’ between Gentile and Jewish Jesus believers when he purified their hearts by faith (Acts 15:9) cannot be generalised to mean that the ecclesia is an undifferentiated mix of Jews and Gentiles. The context, including direct speech of Peter and James, constrains the interpretation to a restricted, soteriological sense: vi there is ‘no distinction’ between them in terms of how they are saved. These findings are further validated throughout the remainder of Acts, where the leaders of the ecclesia, especially Paul, teach and practise making distinction between Jewish and Gentile believers in Jesus by their varied obligations to Torah. Finally, Paul’s metaphor for the ecclesia in Ephesians 2:15, ‘one new man,’ is examined to determine which of two contradictory interpretations he intended: homogenous uniformity or compound unity. The certain outcome is the latter: the ecclesia comprises Jesus believing Jews and Gentiles without compromising Jewish particularity or heritage. Such ‘unity with distinction’ of former enemies is achieved by Christ without erasing those distinctions, and Messianic Jews form a bridge between Israel and the nations. The studies conclude that the text and teaching of Acts 10:1–11:18, 15:1–28:31, and Ephesians 2:14–16 continue the biblical norm for making distinction between Jews and Gentiles within the ecclesia. Thus, the biblical case against making a distinction between Jews and Gentiles within the ecclesia is flawed. Major implications of the conclusion include doctrines concerning the identity and election of Israel, the Christian church’s relation to Israel, the structure of the church (as a twofold unity composed of Jews and Gentiles), and the varied applicability of Torah (and Jewish practice) for Jewish and Gentile believers in Jesus. Making distinction between Jews and Gentiles in the ecclesia results in: i) a clear and hermeneutically consistent eschatology; ii) reconciliation of seemingly self-contradicting actions and writings of Paul; iii) protection of Gentile believers in Jesus from unnecessarily seeking to become Jewish; and iv) a unity of Jewish and Gentile believers as complementary (yet distinct) parts of the whole body of Christ, each a blessing to the other in fulfilment of God’s promise to Abraham.Item Biblical Church Governance and the City Hill Church Network: A Comparative Study(South African Theological Seminary Johannesburg, South Africa) Mellish, Douglas; Joubert, Callie W. T.No AbstractItem The Effects of Absent Fathers in Spreading HIV/AIDS and the Role of the Church in Swaziland(South African Theological Seminary Johannesburg, South Africa) Curle, Neville; Kunhiyop, Samuel W.; Smith, Kevin G.The Nation of Swaziland is steadily losing its understanding of fatherhood as hundreds of thousands of children are born into this world not knowing what it is to have a real father. Sons,having no valid role model, look to the world around them for guidance. Enticed by the lure of wealth, power and prestige, they forsake their understanding of ubuntu and set out on a hedonistic, materialistic journey.Over time, they lose much of their cultural heritage. Yet one aspect remains –the Patriarchalaspect, which dominates their relationship with women.The blend of hedonism, materialism and male chauvinism mixed with female subjugation and poverty are a fertile breeding ground for HIV/AIDS. This thesis demonstrates that the loss of this loss of understanding by men is a major driving force behind the HIV/AIDS pandemic in Swaziland.The study explores the gradual shift that has taken Swazis from a strong cultural background to one that is steadily dying. In so doing, this investigation traces how Swazi men were forced through poverty-induced by big business (aided and abetted by the British, the Afrikaners and later the A.N.C.),as well as by their own personal greed-to leave the moderating restraint of their fathers. Generations of young men chose to leave Swaziland to go and work on the gold mines in South Africa. Far from their homes,living in single hostels,the men chose to drink in bars and sleep with prostitutes or girlfriends, and finally formed second families. Out of reach of the restraining influence of their fathers, the strictly moral Swazi culture was perverted through their interaction with foreign cultures –especially that of the West. The male domination mind set was merged with western “free love” understanding, producing a male chauvinist of extreme proportions. The discarding of a centuries-old cultural/moral structure of Ubuntu, together with the African Traditional Religious belief that there is no eternal judgment makes for a potent cocktail,which has resulted in a generation of self-destructing spiritual orphans.In the meantime, HIV/AIDS had been imported to South Africa from Central and Eastern Africa 11 HIV/AIDS appears to have originated in West Africa from where it was transferred eastwards and southwards to Kenya, Tanzania, Uganda and the Congo. [Epstein 2007:41-42]via truckers, migrant labourers and guerrillas,where it found a fruitful home along the trucking routes and on the mines. The Swazis, along with the Tswanas, the Sothos and the South Africans would take the disease home. The combination of extreme male chauvinism, “widespread grazing”(a descriptive Ugandan term associated with sleeping around) [Epstein 2007:162]and no spiritual or cultural constraints have ensured that HIV/AIDS would spread like wildfire –the so called “HIV super highway”.[Epstein 2007: 58]The Church, the governments and the people themselves would spend decades denying the existence of the disease, and now it is almost too late.In an environment where “widespread grazing”is common, even amongst some Pastors, it is little wonder that the nation is dying.The pandemic is steadily bringing Swaziland to its knees. Life expectancy has been reduced to only 31.3 years in 2004 [White side and Whalley 2007: 6] and the quality of life for the vast majority of Swazis leaves much to be desired. The thesis closes with a call to the Church to lead the way by repenting,praying, preaching, living the life we are called to live,and addressing the need for those who are fatherless to be fathered within the Church.Item Towards a Communication Strategy for Keeping the Message of Biblical Holiness in the North Carolina Church of the Nazarene Relevant in the 21st Century(South African Theological Seminary Johannesburg, South Africa) Medley, Mark; Higgs, Michael; Higgs, MichaelThis research thesis is focused on communicating the doctrine of holiness to persons in the twenty-first century, specifically those who are active participants inthe Church of the Nazarene in the district of North Carolina.The motivating factor behind this work is a desire for the church to be able to effectively communicate one of its central doctrines to succeeding generations. Of primary concern in this work is a process of ongoing education for pastors and teachers in the North Carolina Church of the Nazarene in order to facilitate the work they are involved in. As such a secondary emphasis on how language and understanding of terminology related to the issue of holiness has changed through time will be evident.This research traces the holiness movement from its origins through to the present giving attention to particular holiness movement leaders, the technology that has influenced communication, the effect of denominational influences and the changes that have occurred within the generations affecting the message of the church.The resulting product of the research is a ministry model for the Church of the Nazarene in North Carolina whereby the language of the church is reviewed on a continual basis and the doctrine of holiness is emphasized as a central tenet of the faith.