Title page for ETD etd-10232010-173954


Document Type Doctoral Thesis
Author Venter, Philippus Arnoldus
Email vasbyt44@lantic.net
URN etd-10232010-173954
Document Title Nuwe Testamentiese perspektiewe op die doop as herhaalbare verbondsteken : ‘n eksegeties-dogmatologiese ondersoek (Afrikaans)
Degree DD
Department New Testament Studies
Supervisor
Advisor Name Title
Dr J Kok Supervisor
Keywords
  • proselietedoop en verbondsdoop
  • verbondsteken
  • seal of the message of salvation
  • deconstruction
  • baptism
  • covenant
  • patristic and the baptism of the covenant
  • verbond
  • dekonstruksie
  • doop
  • nuwe perspektiewe in Paulus
  • herhaalbare verbondsteken
  • patristiek en verbondsdoop
  • postmoderne gelowige
  • post-modern Christians
  • proselyte baptism and covenant baptism
Date 2010-09-03
Availability restricted
Abstract
AFRIKAANS: Die doop is ‘n bron van skeuring en ‘n gebrek aan eenheid vanaf die begin van die Christendom. Selfs die apostel Paulus, in een van sy oudste briewe, naamlik die een aan die Korintiërs, (1 Kor 1) het hierdie feit uitgewys. Hierdie verskil van oortuiging was die oorsprong van menige skeuring in die kerk, vir baie jare. Inderwaarheid, is dit een van die hoofredes vir die bestaan van menige moderne kerk wat verskil van die hoofstroomkerke. Hulle verskil wesenlik in hulle benadering tot die verbond en die betekenis van die doop.

Ons het vier hoofrigtings uitgewys met betrekking tot die benadering van die doop:

  • Die Protestantse verbondgefundeerde doop;
  • Die Rooms-Katolieke Kerk se ex opere operato benadering;
  • Die nuwe benadering van die doop as bekeringsmoment van D. Serfontein.
  • Die bekeringsdoop, oftewel die belydenisdoop.

Ons het daarop gelet dat die verskillende dogmatiese vertrekpunte daartoe gelei het dat die doop verskillend verstaan word en dat daar verskillende verwagtinge van die doop ervaar word. Vanuit die Dekonstruksiefilosofie van J. Derrida het ons gepoog om die kern van die onderskeie doopteorieë te ontdek.

Nadat ons eksegese van die hoof “dooptekse” gedoen het, het ons tot die gevolgtrekking gekom dat:

  • Dit blyk dat die doop ‘n teken van die verbond is.
  • Die doop is ‘n seël van die verlossingsboodskap.
  • Die doop funksioneer nie in isolasie sonder geloof en bekering nie.
  • Daar is nie ‘n Skrifdeel wat uitwys dat die herhaling van die doop (as verbondsteken) ‘n sonde is nie.
  • Ons het bevind dat daar in die teologie van Paulus ‘n dogmatiese groeiproses was, wat die doop aangaan.

Ons het navorsing gedoen aangaande die proselietedoop en het gevind dat dit reeds ongeveer 100 v. C. onststaan het. Hierdie doop het inherente betekenisse en gebruike bevat wat moontlik in die Christelike doop ook relevant is. Dit kan wees dat van hierdie betekenisse en gebruike deur die vroeë Christene oorgeneem is. Hierdie doopgebruik het waarskynlik summier geëindig in ongeveer 70 n. C.

Ons het ondersoek ingestel na die doopgebruik en doopsiening in die Patristiek tot en met die koms van die Ryk van Konstantyn in 324 n. C. Ons het gesien dat daar ‘n neiging tot die belydenisdoop was in die heel vroeë kerk. Tog het ons ook gemerk dat sommige van die kerkvaders waarskynlik ruimte maak vir die doop van klein kindertjies, al is die melding daarvan soms insidensieel. Ons het ook gevind dat daar ‘n merkbare groeiproses in die doopsiening by die kerkvaders was, soos dit ook die geval by die teologie van Paulus is.

In die formulering van ‘n nuwe doopteorie, het ons gevra dat die kerk weereens oor doop, as dogmatiese entiteit en gebruik, herbesin. Terwyl ons in gedagte hou dat die doop ‘n teken van die verbond en ‘n seël van die verlossingsboodskap is, het ons voorgestel dat die doop dalk herhaal kan word indien ‘n mens in ‘n (nuwe) persoonlike verhouding met Jesus Christus tree en die behoefte het dat die verbondsteken hernu word. Ons het ook gemerk dat God nie die doop nodig het om die mens te verlos nie, maar dat Hy dit gebruik. Indien die doop dan nie noodsaaklik is nie, maar bruikbaar, behoort ons die kerk daardeur te versoen en nie te verdeel nie.

Die doop is vir die postmoderne mens belangrik, maar in die konteks dat dit bydra tot geloof in Christus.

ENGLISH: The baptism has been a point of contention and disagreement from the beginning of Christianity. Even Paul in one of his earliest letters, (in 1 Cor 1) has pointed out this fact. This difference of opinion has been a source of division in the church for many years. In fact, it has been one of the main reasons for the existence of many modern churches who differed from the mainstream churches in their approach to the baptism and the meaning of the covenant.

We isolated four main directions in approaching the meaning of baptism:

  • The Protestant covenant-based baptism;
  • The Roman-Catholic Church’s ex opera operato approach;
  • The newly formed “baptism as conversion” insight of D. Serfontein;
  • Baptism as the consequence of conversion.

We noted that these four approaches differed mainly because of the different starting points in theology an therefore the expectations of baptism. According to the de-construction philosophy of Derrida we dissected the four theologies and tried to discern the nucleus of each of the above.

Following the exegesis of the main “baptism” texts, we came to the conclusion that:

  • Baptism seems to be a sign of the covenant;
  • It is also a seal of the message of salvation.
  • It does not operate in isolation without faith and conversion.
  • Baptism is important in the salvation of man, but it is not indispensable.
  • There is nowhere a text that could be found that marks the repeat of baptism (as a sign of the covenant) as sinful.
  • We found that there seem to be a theological growth concerning baptism in Paul.

We researched the proselyte baptism and found that it was introduced in approximately 100 B.C. This form of baptism had many inherent meanings and similar implementations as those used by the early Christian Church. It could be that some of these similarities were taken over by the Christians. This form of baptism ended summarily in about 70 AD.

In the Patristic era (before the instituting of the empire of Constantine in 324 AD), we noted that there seems to be an inclination towards the baptism as a consequence of repentance. However, some of the Patricians noted the baptism of young children, albeit sometimes in passing. We found that there seems to be a growth in the theology of baptism in the early church, as seemingly in Paul’s theology.

Formulating an alternative theology, we suggested that the church take a fresh look at the meaning of baptism. Keeping in mind that baptism is a sign of the covenant and also a seal of the message of salvation, we suggested that it is possible that the sign be repeated if a person should be converted and had the urge of renewing the covenant-sign. Even then, it would not be counted as a consequence, and sign of, repentance. We noted that God does not need baptism to save man, but He uses it. If baptism is not indispensable, but useful, one should not divide the church because of it, but rather unite Christianity through it.

For the post-modern believer baptism should be a means of advancing faith and conviction of the salvation in Jesus Christ.

© 2010 University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria.

Please cite as follows:

Venter, PA 2010, Nuwe Testamentiese perspektiewe op die doop as herhaalbare verbondsteken : ‘n eksegeties-dogmatologiese ondersoek, DD thesis, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-10232010-173954/ >

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