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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 A Biblical Theology of Community and Its Relevance to Early Twenty First Century Zambia(South African Theological Seminary Johannesburg, South Africa) McKay, Grant Evan; Mahlangu; MahlanguDue to rapid urbanisation, the spread of HIV/AIDS and the growing influence of Western culture, Zambia is undergoing great changes in the early twenty-first century. According to its constitution, as amended by act number 18 of 1996, Zambia is a Christian nation. In order to find out how to run a community in a Biblical way, the theme of community was examined across the entire canon. Previously, there has only been two works, Hanson (2001) and Dubay (1973) which have sought to write a Biblical theology of community with reference to the entire canon. Neither of these works used the Bible’s own structure or genres in their own structure, nor were they written from a conservative, Evangelical perspective. In writing a Biblical theology of community, this thesis has divided the Bible into seven sections following the original canonical order and the genres of the books. In each of the seven sections there was a strong unity in the teachings of the Bible on community. The themes of solidarity, care for the poor and oppressed within a community, justice and family were found to have importance across the entire canon. The similarities and unity on community between the various sections of the canon far outweighed any diversity or differences. The issues that were raised and emphasised in the Biblical theology of community are of particularly relevance to early twenty-first century Zambia. Traditional solidarity is being eroded by urbanisation and Western influences. Care for the poor is paramount in the face of the amount of poverty currently seen in Zambia. Justice is relevant given both the plight of the poor and the history of government corruption. The family has traditionally been of great importance in Zambian culture. The importance given by the Bible to the issues of marriage, fidelity and the raising of children both affirms the traditional importance of the family and challenges some traditional practices.Item An Exegetical and Theological Analysis of Romans 8:18-30 with Specific Reference to the Role of the Holy Spirit in Intercession(South African Theological Seminary Johannesburg, South Africa) Boddy, Brenda Joy; Lioy, Dan T.In John 14:16, Jesus referred to the Holy Spirit as ‘another Helper’, who would abide with His disciples, and thus all believers, forever. But, in what ways might the Holy Spirit help the followers of Jesus Christ in this life as they anticipate their final day of redemption? Whilst there are many scriptures in the Bible that allude to the ministry of the Holy Spirit, it is Romans Chapter 8 that reveals what life in the Spirit looks like and what kind of help believers can expect as they anticipate their glorification. Romans 8:18-30 specifically focuses on the role the Holy Spirit plays in preparing believers for this future glory. Whilst believers can be greatly encouraged, assured and strengthened by the Holy Spirit’s presence in their lives, Paul made reference,in verses 26 and 27, to intercession as one specific and practical way the Holy Spirit helps believers in their walk of faith. Traditionally this intercession has been interpreted and understood to be the act of prayer, but an in-depth exegetical and theological analysis of the text revealed that this intercession goes beyond the boundaries of prayer to include an invasion and mediation in the life of the believer to bring about reconciliation of those areas and issues that are contrary to God’s will and purpose. It includes giving believers the appropriate supernatural help needed to accomplish God’s will and purpose in their life. It includes using all circumstances and situations as tools to conform believers to the image of Christ. It involves the Holy Spirit’s aggressive fight against the sin and weaknesses that plague and incapacitate believers in their walk of faith. It also includes active intervention in the believer’s life to bring every circumstance and situation into agreement with God’s will. Thus, the Holy Spirit’s help in the form of intercession may intervene in various ways to empower and supernaturally strengthen believers to accomplish the purpose and plan of God for them. It is this intercession that assures believers that all things do ultimately work together for good according to the will of God. And it is this intercession that believers are far more dependent on than they may realize, for it is this intercession that carries, sustains, guides, and encourages them in this life and guarantees that their end will be a glorious one.Item A Dialectic Inquiry Concerning Meredith Kline’s Covenant Theology as Architectonic Substructure of the Reformed Two-Kingdom Project(South African Theological Seminary, 2021) Beck, Michael David Lockhart 1979; Falconer, Robert D.; Lioy, Dan T.The emergence of the Reformed Two-Kingdom project has generated a great deal of discussion. However, in this discussion, it is often assumed that Kline was the founder and architect of the project. The problem is that there has been very little examination of this point. In response, the following study investigates Kline’s covenant theology as it stands in relation to the current proposals of the Reformed Two-Kingdom doctrine. Due to the nature of Kline’s contribution, this research falls within an overlap of systematic theology and biblical theology. The data to be evaluated is obtained through the means of a dialectic inquiry—a research methodology that allows for the legitimate exploration of Kline’s thought in the light of competing perspectives within the Reformed tradition. After presenting the preliminaries of the study, as well as a robust literary survey, Kline’s covenant theology is itself described. His system is then put into discourse with three differing covenantal models. The primary dialogists in view at this point are (1) Greg Bahnsen, (2) John Frame, and (3) Herman Dooyeweerd. These represent the Theonomist, Perspectivalist, and Dooyeweerdian schools, respectively. The responses to Kline from these differing schools are analysed according to their central concerns. As a right understanding of the cultural mandate is a central concern for all the above perspectives, this issue is examined separately through the means of a biblical-theological study. The collected data of the preceding chapters is used as the means of a final evaluation. The findings of this study show both that Kline is able to withstand the critique of his interlocutors and also that his covenant theology has a clear bearing upon current discussions between Two-Kingdom and transformationalist groups. His model not only challenges monocovenantal conceptions of Reformed thought, but in so doing, shows important connections between soteriology, missiology and culture engagement. Further, it is seen that Kline’s protological eschatology, along with his insistence upon a basic level of post-fall structural duality, prevents a conception of the cultural task that falls prey to triumphalism and over-realized eschatology. In regard to the above, while the key differences between Kline and his interlocutors are clarified, the often-overlooked points of nuance in these differences are also highlighted. As these nuances prove important in their potential to lessen frustration and impasse in the ongoing dialogue, it is here that the value of the study is most clearly observed. The study shows that while Kline’s work can be seen to support contemporary expressions of the Reformed Two-Kingdom doctrine, it is anachronistic to understand this as though he himself advocated all the details of these proposals. Further, although Kline is typically spoken of as the father of the Reformed Two-Kingdom project, it is not as readily acknowledged that Kline himself stood in tentative alignment with some important features of Kuyperian and Dooyeweerdian thought. By providing clarity on this point, this study assists in reducing facile and overstated argumentation. More positively, it takes focus off of simplistic labels and instead directs future inquirers to the more central substructural issues that are at play. Further, it suggests that intra-Reformed polemics will lack productivity if the undergirding covenantal elements of the discussion are not given greater attention.