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dc.contributor.advisorStrauss, S. A.
dc.contributor.authorVenter, Jacob Johannes
dc.date.accessioned2016-01-14T07:04:22Z
dc.date.available2016-01-14T07:04:22Z
dc.date.issued2008-11
dc.identifier.urihttp://hdl.handle.net/11660/2202
dc.description.abstractEnglish: Pope Benedict XVI issued a declaration on 10 July 2007 which had an immense impact in the press. According to this declaration, the Pope made it clear that there is only one true Church of Jesus Christ, namely, the Roman Catholic Church, and that all other churches are only Christian communities. These “communities” are called “the separated brethren”, and they are to be persuaded to return to the “one true Church”. The problem is the fact that many different denominations really do exist, and how will the Church become one? It will be shown in this study that Spirit Unity is the one greatly neglected aspect by the Church, although it should be the most important. In this thesis (Section II) the aim will be to obtain an historical view of the development of theology from different theological perspectives with regard to Spirit Unity, in order to come to a clear conclusion of acceptance or neglect of this important matter. In this regard, five theological perspectives will be discussed: (1) The Contribution of the Apostolic and Church Fathers, (2) The Theology of the Middle Ages (e.g. Roman Catholic Theology), (3) Prostestant Reformed Thought, (4) Pentecostal-Charismatic Thought, and (5) Modern Ecumenical Theology. In Section III exegesis will be done on relevant New Testament portions of Scripture in connection with Spirit Unity. The importance of exegesis will be emphasized in order to come to correct theological conclusions with regard to unity. In Section IV theological discussions will be done, firstly, on the Holy Spirit the Paraclete, with special emphasis on the intimate relationship between the risen Christ and the Holy Spirit - a very important aspect for later theological discussion. The conclusions of Section II with regard to the different theological perspectives on Spirit Unity, will further be evaluated in Section IV on the basis of the exegesis of Section III. It will be pointed out that Spirit Unity is greatly neglected. An important matter in my theological research is that I have identified different forms of unity (altogether 13, but there may be more). The different forms are: Hierarchical Unity, Confessional Unity, Denominational Unity, Ecumenical Unity, Sectional Unity, Structural Unity, Mystical Unity, Invisible Unity, Sacramental Unity, Charismatic Unity, Dogmatic Unity, Unity in Diversity and Spirit Unity. The latter is actually the allother- inclusive Unity which should be the determining factor for all other forms of unity. All other forms of unity are limiting, because only those believers who accepted a certain form of unity will be united by that specific form of unity. The Church or Body of Christ are cocooned. Division is not eradicated, because the Body of Christ is only segmentized again. Spirit Unity on the other hand, is all inclusive, and therefore does not disregard or cancel out the others, but adapt all other forms of unity to his will, if it is subjected to the Holy Spirit. Spirit Unity must become a practical reality, or else there will never be unity at all. The Holy Spirit will have to obtain his rightful place in the Church, also with regard to unity, because His objective is to guide the Church to reach true Spirit Unity.en_ZA
dc.description.abstractAfrikaans: Die verklaring van pous Benedictus XVI op 10 Julie 2007 het groot opskudding in die pers veroorsaak. Hiervolgens wou die pous dit duidelik stel dat daar net een ware Kerk van Jesus Christus bestaan, nl. die Rooms-Katolieke Kerk, en dat alle ander kerke slegs Christelike gemeenskappe is. Hierdie “gemeenskappe” word genoem “the separated brethren” en hulle moet oorreed word om na die “een ware Kerk” terug te keer. Die probleem is dat daar wél so baie verskillende denominasies of “kerke” bestaan, en hoe moet die Kerk tot eenheid kom? In hierdie studie is aangetoon word dat Gees-eenheid die één aspek is wat grootliks deur die Kerk verwaarloos is, terwyl dit die belangrikste deel van eenheid behoort te wees. Daar word in hierdie proefskrif eerstens aandag gegee (Afd. II) aan ‘n historiese oorsig van die teologie-geskiedenis waar verskillende denkstrominge onder die loep kom om vas te stel in hóé ‘n mate Gees-eenheid tot sy reg kom, of dan alternatiewelik, verwaarloos word. Die vyf denkstrominge wat nagevors word, is: (1) Apostoliese en Kerkvaders se bydraes, (2) Middeleeuse Teologie (o.a. Rooms- Katolieke Teologie), (3) Protestants-Gereformeerde Denke, (4) Pentekostalisties- Charismatiese Denke, (5) Moderne Ekumeniese Teologie. In Afd. III word breedvoerig eksegese gedoen van relevante Nuwe Testamentiese Skrifgedeeltes wat betrekking het op eenheid, en dan in die besonder Gees-eenheid. Daar is ook aangetoon word dat eksegese dringend noodsaaklik is as basis om tot korrekte teologiese konklusies te kom m.b.t. eenheid. In Afd. IV word teologiese besinning gedoen waar eerstens aandag gegee word aan die Heilige Gees, die Parakleet, en dan in die besonder die noue verhouding Christus-Gees: ‘n belangrike faset vir latere teologiese besinning. Die bevindinge van Afd. II m.b.t. die verskillende denkstrominge oor Gees-eenheid, word vervolgens teologies beoordeel en word aan die hand van Skrif-eksegese gemeet, soos bevind in Afd. III. Daar word aangetoon dat weinig aandag aan Gees-eenheid gegee is. ‘n Belangrike aspek vir teologiese besinning is die feit dat in my navorsing verskillende vorme van eenheid (altesaam dertien, maar daar kan meer wees), geïdentifiseer word, nl. Hiërargiese eenheid, Konfessionele eenheid, Denominasionele eenheid, Ekumeniese eenheid, Seksionele eenheid, Strukturele eenheid, Mistieke eenheid, Onsigbare eenheid, Sakramentele eenheid, Charismatiese eenheid, Dogmatiese eenheid, Eenheid-in-verskeidenheid en Geeseenheid. Laasgenoemde is egter die alle-ander-oorheersende eenheid wat bepalend behoort te wees vir enige ander vorm van eenheid. Die ander vorme van eenheid is beperkend, omdat slegs gelowiges wat daardie besondere vorm van eenheid onderskryf, daardeur saamgebind word. Die Kerk, of Liggaam van Christus, word dus gekokoniseer. Verdeeldheid word nie opgehef nie, omdat die Liggaam van Christus maar net weer gesegmenteer word. Die Gees-eenheid daarteenoor, is alleander- omvattend en negeer nie die ander nie, hef dit nie op nie, maar pas die ander vorme aan in soverre dit aan die Heilige Gees ondergeskik gestel word. Geeseenheid bring die konkretisering van eenheid tot uitvoering, want eenheid móét prakties uitvoerbaar wees, anders kan daar nie sprake van Kerkeenheid wees nie. Die Heilige Gees moet sy regmatige plek in die Kerk kry, ook met betrekking tot die bereiking van eenheid, want Hy wil die Kerk begelei tot Gees-eenheid.af
dc.language.isoafaf
dc.publisherUniversity of the Free Stateen_ZA
dc.subjectThesis (Ph.D. (Systematic Theology))--University of the Free State, 2008en_ZA
dc.subjectBible. N.T. -- Theologyen_ZA
dc.subjectChurch unity -- Historyen_ZA
dc.subjectHoly Spiriten_ZA
dc.subjectBible. N.T. -- Criticism, interpretation, etc.en_ZA
dc.titleDie Heilige Gees as bewerker van eenheid in die liggaam van Christusaf
dc.typeThesisen_ZA
dc.rights.holderUniversity of the Free Stateen_ZA


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