Conspectus
Permanent URI for this communityhttps://hdl.handle.net/20.500.14194/2580
Aims, Scopes, and Values
Conspectus is the journal of the South African Theological Seminary. Like the Seminary, the values of the journal are encapsulated in the phrase, “Bible-based, Christ-centred, and Spirit- led.” Launching from an appreciation of interdisciplinary discourse, the journal publishes from across the broad spectrum of theological studies (Biblical Studies, Practical Theology, Systematic Theology, Studies in Church and Society), while establishing links with extra- theological disciplines where appropriate. Like the Seminary, Conspectus invites contributions from the broad spectrum of denominations while showcasing academic research from a broadly evangelical perspective. The journal seeks contributions from authors who subscribe to a high view of Scripture, as is consistent with evangelical tenets.1 Publishing articles that employ reader-centered methodologies for exegesis does not lie in Conspectus’s purview.2 Additionally, as SATS is based on the African continent, the journal foregrounds contributions from the Majority World. To be published in Conspectus an article must go beyond a summary of secondary sources and present the results of sound theological research valuable to the church, including scholars, pastors, students, missionaries, and/or other Christian practitioners. Conspectus is an open-source journal, catalogued under ATLA (American Theological Library Association), Logos Bible Software, Galaxy Software, Sabinet, the Directory of Open Access Journals, African Journals Online (AJOL), and the SATS website.3
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Item A grammatical exposition of 2 Timothy 3:16-17 Conspectus : The Journal of the South African Theological Seminary, Volume 9, Issue 03, Mar 2010, p. 95 - 105(South African Theological Seminary Press) Smith, Kevin G.The most definitive biblical text on the nature, function, and purpose of scripture, 2 Timothy 3:16-17, contains several difficulties that have made it the subject of much scholarly debate. The purpose of this article is to examine the Greek text phrase by phrase, exploring the difficulties and evaluating possible solutions. Concerning the nature of scripture, the first three words are best translated 'all scripture is God-breathed', although 'every scripture is God-breathed' remains possible. The inspired nature of the scriptures is presupposed by both these translations, and even by other interpretive options. Furthermore, it is proper to consider both copies and translations as inspired scriptures, while recognizing that in so doing we are referring to their true character rather than their absolute character. The function of scripture is represented by four prepositional phrases, which portray its functions as guiding believers towards correct belief and behaviour, while exposing wrong beliefs and behaviours. The ultimate purpose of scripture, however, is conveyed not by the four prepositional phrases in verse 16, but by the hina clause in verse 17 - the word of God is given to prepare the man of God for every good work.Item Be Filled With the Spirit and Not with Wine : Echoes of the Messianic Banquet in the Antithesis of Ephesians 5:18 Conspectus : The Journal of the South African Theological Seminary, Volume 5, Issue 03, Mar 2008, p. 21 - 38Asumang, AnnangEphesians 5:18 contrasts wine drinking with being filled with the Holy Spirit. There are a number of reasons, both in the text and the socio-cultural context, to suggest that Paul is not primarily addressing an ongoing problem of alcohol abuse in the congregation. Instead, this article will suggest that he is using the antithesis as a double-edged theological foil to descriptionbe the practical inauguration of the Messianic Banquet in the life of the church. Collaborating evidence for this interpretation, which highlights the celebratory mood of the passage, will also be found in Ephesians 2 & 4. Christian worship and mutual submission that is fuelled by the liberating power of the Holy Spirit is a practical foretaste of the forthcoming Messianic Banquet.Item Captured by Christ Jesus : Paul as Christ's Trophy Slave in Philippians 3:12c Conspectus : The Journal of the South African Theological Seminary, Volume 12, Issue 09, Sep 2011, p. 1 - 38(South African Theological Seminary Press Johannesburg, South Africa) Asumang, AnnangPaul's autobiographical account of his Christian existence in Philippians 3:12 has been a source of immense encouragement to believers, as well as a subject of extensive academic debate. An aspect of this debate is the group of grammatical conceptual and theological problems presented by his transitional disclaimer in Philippians : Several proposals for resolving these questions have been made but the full import of his cryptic statement in Philippians 3:12c that he as κατελήμφθην ύπό Χριστοΰ Ϊησοΰ appears not to have received the attention it deserves. By examining Paul's self-understanding throughout the epistle, and pertinent data in the secondary literature on the Roman triumphus, during which prized captives of war were proudly paraded as the victor's trophy this article argues that Paul describes himself in Philippians 3:12c as Christ's captive trophy slave. The merits of the proposal including how it rebutted the arguments of Paul's opponents and how it helps elucidate the link between Philippians 3:12c and the rest of the epistle, are also discussed.Item Family Requirements for Eldership Conspectus : The Journal of the South African Theological Seminary, Volume 1, Issue 03, Mar 2006, p. 27 - 43(South African Theological Seminary Press Johannesburg, South Africa) Smith, Kevin G.The New Testament contains two lists of requirements for elders. While is it well-known that the lists focus on character issues, this article demonstrates that the candidate's family life holds pride of place amongst the character requirements for eldership. Then it analyses interpretations of the family requirements in the two lists, drawing conclusions as to what it means to be a blameless husband and a blameless father.Item Interpreting parables : One Point or Many? Conspectus : The Journal of the South African Theological Seminary, Volume 10, Issue 1, Jan 2010, p. 5 - 24(South African Theological Seminary Press Johannesburg, South Africa) Erdey, Zoltan L.Two modes of parable interpretation have dominated much of church history. The first and most dominant was allegorization, in which each element in the parable narrative was contrasted with a real life referent, thought to communicate an enigmatic or spiritual truth. In contrast to the allegorical exegetical method is the single-lesson interpretive model, which advocates that parables teach a single lesson. None of these interpretive models are adequate, for they either oversimplifying or unnecessarily allegorising the parables of Jesus. The model recommended by Blomberg, which views the parables as teaching one, two, or three lessons, contingent on the number of main characters in the parables, avoids the pitfalls on the two extremes, and ought to be adopted as the standard evangelical model.Item Jesus' Resurrection and the Nature of the Believer's Resurrection Body (1 Cor 15:1-58) Conspectus : The Journal of the South African Theological Seminary, Volume 12, Issue 09, Sep 2011, p. 89 - 127(South African Theological Seminary Press Johannesburg, South Africa) Lioy, Dan T.This journal article undertakes a biblical and theological analysis of 1 Corinthians 15, in order to discern what Paul had to say about Jesus' resurrection and the nature of the believer's resurrection body. The essay first considers Paul's theology within the context of Second Temple Judaism and Adamic motifs in ancient Jewish literature. Then, the essay highlights Paul's teaching that the Messiah conquered death so that believers could have new life in Him. The apostle revealed that the resurrection body would not die or engage in sin, and it would share in the resurrection power of the Messiah. Furthermore, Paul declared that this transformation would not be slow and gradual; instead, when the Saviour returned, believers - whether dead or alive - would be instantly changed. They would receive incorruptible bodies, and this transformation would display the Son's complete and final victory over deathItem John 19:38-20:31 : Discipleship After the Death of Jesus Conspectus : The Journal of the South African Theological Seminary, Volume 15, Issue 03, Mar 2013, p. 57 - 83(South African Theological Seminary Press Johannesburg, South Africa) Chan, KenMost commentaries see John 19:42 as the end of the description of Jesus' death and burial, and 20:1 as the beginning of his resurrection account. While this is true of the chronology in the life of Jesus, how does the narrative account of Jesus contribute to John's aim in 20:30-31? This article suggests that the narrative after the death of Jesus in 19:38-20:31 presents two patterns of discipleship: (a) those whose faith is based on seeing the resurrected Jesus, and (b) those who follow him even without having seen his resurrected body. A detailed investigation in the Johannine text of the responses of Joseph of Arimathea and Nicodemus, Peter, the beloved disciple, Mary Magdalene, and Thomas to the death of Jesus shows that the passage in question is structured chiastically. John 19:38-42 is tied to John 20 and balances 20:30-31. The intent of this chiasm is to emphasise the fact that Joseph of Arimathea and Nicodemus are disciples par excellence. Their willingness to follow Jesus after his death, even when they did not have the chance to see him resurrected, is exactly the kind of faith called for by John in 20:30-31. The beloved disciple fits this mould to a lesser extent, whereas Thomas and Mary Magdalene do not.Item John Versus the Synoptic Gospels on Mary Magdalene's Visit to the Tomb Conspectus : The Journal of the South African Theological Seminary, Volume 14, Issue 09, Sep 2012, p. 123 - 131(South African Theological Seminary Press Johannesburg, South Africa) O’Connel, Jake H.In this article, a solution is proposed to an alleged contradiction between the Gospel of John, and the Synoptic Gospels - an apparent contradiction concerning whether or not Mary knew that Jesus was raised when she saw the disciples after her visit to the tomb. John appears to suggest that Mary did not know that Jesus was raised from the dead, whereas the Synoptic Gospels appear to indicate that she did know this. However, it is most likely that Mary Magdalene did not know Jesus was raised from the dead, but the other women did. Therefore, there is no contradiction, because Mary Magdalene and the other women made two different visits to two different groups of disciples. Mary Magdalene left the tomb by herself before the angels had appeared. Before anyone had realised that Jesus had been raised, she reported to Peter and the Beloved Disciple. The other women left the tomb after the angels had appeared, and hence, they did know Jesus was raised, and they reported to another group of disciples.Item Modelling the Gospel in Joyful Partnership : Exemplars and the Uniting Theme of Philippians Conspectus : The Journal of the South African Theological Seminary, Volume 13, Issue 03, Mar 2012, p. 1 - 50Asumang, AnnangMost interpreters now recognize the literary unity and integrity of Paul's letter to the Philippians. This consensus has however made the question of the letter's uniting theme a matter of urgent inquiry for biblical scholars and preachers alike. Even here, significant advances have of late been made; but, questions remain. The aim of this article in the light of this progress is threefold. It will first evaluate some of the key proposals for the letter's uniting theme. Secondly, it will propose that 'modelling the gospel in joyful partnership' best represents the uniting theme of Philippians. And thirdly, it will demonstrate that Paul extensively employs positive and negative exemplars to illustrate this theme in each section of the letter. The article concludes by highlighting the contribution of Philippians to current reflections on New Testament ethics.Item Powers of Darkness : An Evaluation of Three Hermeneutical Approaches to the Evil Powers in Ephesians Conspectus : The Journal of the South African Theological Seminary, Volume 5, Issue 03, Mar 2008, p. 1 - 19Asumang, AnnangThe Book of Ephesians remains one of the main sources for understanding Paul's doctrine of the nature, influence and conquest of the evil powers. Yet, the process of applying this teaching into the contemporary setting has been fraught with difficulties. The continental differences in worldviews significantly affect the hermeneutical process. This article aims to review a number of current hermeneutical approaches to understanding the nature and influence of the evil powers in Ephesians. Though Paul's teaching is timeless, it is salutary that he refrained from over systematizing the doctrine. The interpretation in the African, Asian and Southern American contexts therefore require a modest appreciation of the shared understanding with the biblical worldview of spirits. Yet, it also necessitates cautious discernment against reinventing superstition.Item Put On the Lord Jesus Christ, Put on the Last Adam : The Background of Paul's Ethical Instructions in Romans 13 : 11-14 Conspectus : The Journal of the South African Theological Seminary, Volume 4, Issue 09, Sep 2007, p. 1 - 22Asumang, AnnangThe background of Paul's ethical instructions in Rom 13 : 11-14, that, in view of the imminent return of Christ, Christians should eschew sinful behaviour and instead live righteously, have been assumed by several commentators to have derived from a cluster of disparate images. This approach however results in an irregular and unsatisfactory appreciation of the powerful rhetorical effects of the passage. In this paper, by exploring elements of Paul's doctrine of the ""Last Adam"" and its associations, especially the ""Divine Warrior"" motif, I propose that the images in the passage are derived from this Last Adam doctrine. Christians must be motivated to live godly lives because they will imminently inherit the incorruptible and glorious nature of the Last Adam by sharing in the image of the Lord Jesus Christ.Item ‛Resist him’ (1 Peter 5:9): Holiness and Non-retaliatory Responses to Unjust Suffering as ‛Holy War’ in 1 Peter Conspectus : The Journal of the South African Theological Seminary, Volume 11, Issue 03, Mar 2011, p. 7 - 46Asumang, AnnangAbstract 1 Peter exhorts readers to respond to unjust suffering with nonretaliatory righteous behaviour, while looking forward to vindication at the Lord‟s return. Although several literarytheological and sociological approaches to the epistle have shed considerable light on this exhortation, a number of interpreters maintain that ultimately, the epistle engenders a paralyzing sense of passive victimhood in believers. This article examines the theological significance of several military metaphors throughout the epistle, to show that the exhortation to resist the devil in the final chapter is a climax to a consistent theme in the epistle, aimed at galvanizing spiritual warriors whose weapons are peaceful nonretaliation, hope, and holiness through Christ‟s redemptive work. It also argues that Peter‟s approach is in line with the New Testament‟s transformation of the holy war motif of the Old Testament. Rather than being paralyzed into helplessness, the first readers of the epistle would have been emboldened by the call to holy resistance.Item The Biblical Concept of Truth in the Fourth Gospel Conspectus : The Journal of the South African Theological Seminary, Volume 6, Issue 09, Sep 2008, p. 67 - 95(South African Theological Seminary Press Johannesburg, South Africa) Lioy, Dan T.This journal article examines the biblical concept of truth in the Fourth Gospel. The essay provides a synopsis of the lexical data regarding the concept of truth. This is followed by an examination of the various places in the Gospel of John where the Greek noun alētheia (which is rendered ''truth'') occurs. Based on an analysis of the information, it is determined that the author of the Fourth Gospel affirms the established notion of truth found in the Old Testament, post-canonical Jewish writings, and Synoptic Gospels. In brief, the prevailing concept is one of veracity and genuineness in stark contrast to all forms of falsehood. Additionally, it is concluded that the Evangelist refines this understanding by focusing the notion of truth on the Father's revelation of Himself in His Son. It is maintained that the divine-incarnate Messiah is both the epitome and emissary of truth. Furthermore, it is surmised that the Savior's followers come to a full awareness and understanding of the truth by believing in Him for salvation and allowing Him to transform every aspect of their lives.Item The Faith Journey of Paul : An Exegetical Analysis of Philippians 3:1-14 Conspectus : The Journal of the South African Theological Seminary, Volume 7, Issue 03, Mar 2009 , p. 81 - 100(SATS Seminary Press Johannesburg, South Africa) Lioy, Dan T.This journal article examines the faith journey of Paul, specifically as it is delineated in Philippians 3:1-14. Verses 1-6 reveal that in the past, before he put his faith in Christ, Paul trusted in his human attainments. According to verses 7-11, after Paul encountered the risen Lord on the road to Damascus, the apostle made growing in the knowledge of Christ the central focus of his existence in the here-and-now. Finally, in verses 12-14, it is disclosed that Paul set his sights on increasing in Christlikeness. Based on the sports analogy of athletes running in a race, Paul explained that following Christ requires unrelenting dedication and perseverance on the part of believers. This involves doing the following: (a) putting our past—with all its shortcomings and attainments, whether real or imagined—behind us; (b) living wholeheartedly for Christ in the present; and (c) using all our effort to press on toward the future goal of being made complete in spiritual union with Christ in heaven.Item The Faith Journey of Paul : An Exegetical Analysis of Philippians 3:1-14 Conspectus : The Journal of the South African Theological Seminary, Volume 7, Issue 03, Mar 2009, p. 81 - 100Lioy, Dan T.This journal article examines the faith journey of Paul, specifically as it is delineated in Philippians 3:1-14. Verses 1-6 reveal that in the past, before he put his faith in Christ, Paul trusted in his human attainments. According to verses 7-11, after Paul encountered the risen Lord on the road to Damascus, the apostle made growing in the knowledge of Christ the central focus of his existence in the here-and-now. Finally, in verses 12-14, it is disclosed that Paul set his sights on increasing in Christlikeness. Based on the sports analogy of athletes running in a race, Paul explained that following Christ requires unrelenting dedication and perseverance on the part of believers. This involves doing the following: (a) putting our past - with all its shortcomings and attainments, whether real or imagined - behind us; (b) living wholeheartedly for Christ in the present; and (c) using all our effort to press on toward the future goal of being made complete in spiritual union with Christ in heaven.Item The Lord's Prayer : A Hebrew Reconstruction Based on Hebrew Prayers Found in the Synagogue Conspectus : The Journal of the South African Theological Seminary, Volume 7, Issue 03, Mar 2009, p. 27 - 37(South African Theological Seminary Press Johannesburg, South Africa) Day, ChuckThe purpose of this article is to show that a Hebrew reconstruction of the Lord's Prayer can be gained quite easily using idioms found in other Jewish prayers found to this day in the Authorised Daily Prayer Book used in modern synagogues. Such a Hebrew reconstruction also helps to shed light on the meaning of some of the Greek phrases we find in the biblical version of the Lord's Prayer.Item The Role of the Doctrine of Trinitarian Worship in Paul’s Dispute with the Judaizers: Galatians 4:6 and Philippians 3:3 as Test Cases (Conspectus Volume 14 September 2012)(South African Theological Seminary Press Johannesburg, South Africa) Asumang, AnnangAbstract Paul’s dispute with the Judaizers primarily centred on the soteriological implications of the ‘works of the law’, specifically, whether the circumcision of males, participation in Jewish festivals ,and eating of kosher food were a prior preconditions for salvation. However, several aspects of Paul’s arguments indicate that there were secondary areas of divergence from these Jewish opponents, which, when taken together with the primary issue, have important implications for understanding the theological bases of the ‘parting of the ways’ between Christianity and Judaism. One such secondary issue is reflected in Paul’s appeal to Trinitarian worship as part of his denunciation of the Judaizers. After a brief summary of the dimensions of Paul’s dispute with the Judaizers, this article sets out definitional criteria for identifying references to Trinitarian worship as Paul conceptualized it in his letters. It then demonstrates that Galatians 4:6 and Philippians 3:3 are test cases describing the role of the doctrine of Trinitarian worship in the dispute. It concludes by enumerating the implications of the findings to the Trinitarian distinctiveness of Christian worship.Item Those Who Are Persecuted Because of Righteousness, are Those who Pursue Righteousness : An Examination of the Origin and Meaning Matthew 5:10 Conspectus : The Journal of the South African Theological Seminary, Volume 9, Issue 03, Mar 2010, p. 25 - 32(South African Theological Seminary Press Johannesburg, South Africa) Day, Charles RStandard renderings of the eighth beatitude, Matthew 5:10, such as the NIV's 'Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven', fail to convey the subtlety of Jesus's point adequately. In Aramaic, that saying contains a pun based on the fact that the Hebrew / Aramaic word for 'persecute' also means 'pursue'. The article begins by attempting to reconstruct the beatitude in Aramaic, and then draws on evidence from the Dead Sea Scrolls and the Targums to support the contention that Matthew 5:10 contains allusions to Deuteronomy 16:20 and Isaiah 51:1. The key to understanding and translating the beatitute lies in appreciating the double meaning of the Hebrew verb נבף, which helps us to appreciate that being persecuted for righteousness' sake is the result of pursuing righteousness. The idea can best be captured in translation by paraphrasing the verse, such as 'Blessed are those whose pursuit of what God requires causes them to become persecuted, for they receive the kingdom of heaven.'Item Vehicles of Divine mystery : Paul's Danielic Self-understanding in Ephesians 3 Conspectus : The Journal of the South African Theological Seminary, Volume 7,Asumang, AnnangRecent applications of social identity theories in Pauline studies have highlighted the importance of considering Paul's self-understanding as a window through which to interpret his letters. Though this insight has proved fruitful with regard to Paul's earlier letters, its application in the later prison letters has been inconsistent. This article examines the precedence for Paul's self-characterization in Ephesians 3 as Christ's prisoner "for the sake of you Gentiles", and as one of the "holy apostles and prophets" who have received God's mystery by revelation and for which he "kneels" in prayer. It is argued that aspects of the language resonate with the characterization of Daniel in Babylonian exile and that Paul portrays himself as a vehicle of God's revelation in the mold of Daniel. External evidence is also adduced in support of this interpretation, which if correct, may have some implications for interpreting the later prison letters.Item Washing One Another’s Feet as Jesus Did: Revelatory Activities and the Progressive Sanctification of Believers (Conspectus Volume 13 March 2012)Asumang, AnnangAbstract While John 13:1–11 soteriologically interprets the foot-washing as symbolising participation and purification in Jesus, the subsequent John 13:12–20 ethically interprets the act as a humble self-sacrificing service emanating from love. Scholarly attempts at relating these two tiers of interpretations have sometimes tended to view them as conflicting. The first tier, taken to be christological, is said to be diametrically opposite to the second discipleship-oriented tier. This article draws on recent conceptualisations of Johannine symbolism to argue against this trend. Instead, it proposes that through the foot-washing, Jesus was instructing his disciples to participate in revelatory activities centred on his death. Humble participation in such revelatory activities maintains the cohesion of the fellowship while also triggering their purification in Jesus. This interpretation is supported by 1 John 1:7–10, a passage thought to be a commentary on the foot-washin