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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    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.
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    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.
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    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 death
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    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.
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    Weeping and Gnashing of Teeth’—The Nature of the Suffering of the Wicked in Matthew Conspectus : The Journal of the South African Theological Seminary, Volume 15, Issue 03, Mar 2013, p. 141 - 173
    (South African Theological Seminary Press Johannesburg, South Africa) Erdey, Zoltan L.; Smith, Kevin G.
    Matthew records six instances in which Jesus expressed the idiom 'weeping and gnashing of teeth' (8:12; 13:42; 13:50; 22:13; 24:45; 25:30). The phrase refers to the eschatological fate of the wicked. This article investigates whether those who weep and gnash their teeth suffer physically, or merely spiritually and emotionally. A word study of the 'weeping' and 'gnashing' revealed that both these terms contain within their connotation the aspect of weeping and gnashing of teeth that is a direct result of physical pain. The use of the 'furnace of fire' and 'cut him in pieces' similarly seems to associate the idiom with suffering as a direct result of physical pain.
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    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.
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    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, Chuck
    The 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.
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    What Did You Go Out To See? A Demon Crazed Ascetic? Light on Matthew 11:7b From an Aramaic Reconstruction Conspectus : The Journal of the South African Theological Seminary, Volume 8, Issue 09, Sep 2009, p. 26 - 34
    (South African Theological Seminary Press Johannesburg, South Africa) Day, Charles R
    In Matthew 11:7, Jesus asks the crowd a question concerning John the Baptist : what did you go out into the wilderness to see; a reed shaken by the wind? There is a depth to this question which has remained unexplored. Far from being a poetic image meant to convey something prosaic, this question probably alludes to an actual term of contempt used by the enemies of John. A proposed Aramaic reconstruction reveals not only the pun behind this, but may also allows exegetes a greater glimpse at the way Jesus uses this image to force the crowd to acknowledge him as Messiah. The story starts in Matthew 11:1-6, when the disciples of John the Baptist come to Jesus with a question from their master, who was at that time in prison. They ask on his behalf: are you the one who is to come or shall we look for another? Jesus sends them back to John suggesting that the signs and wonders performed provided the self-evident answer. It isn't that these displays of miraculous power in themselves proved anything. Jesus is claiming that his ministry is the fulfillment of messianic prophecy. The list Jesus gives is an allusion to a conflated version of Isaiah 61:1-2, which seems to have encapsulated the messianic expectations of the time.
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    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 R
    Standard 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.'
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    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.