UJDigispace Repository

The contribution of an evaluative comparison between Pauline and Johannine "mysticism" to New Testament theology

Show simple item record

dc.contributor.advisor Prof. J.A. du Rand en_US
dc.contributor.author Pereira, Gregory C.
dc.date.accessioned 2012-09-05T12:51:29Z
dc.date.available 2012-09-05T12:51:29Z
dc.date.issued 2012-09-05
dc.date.submitted 2002
dc.identifier.uri http://hdl.handle.net/10210/7043
dc.description D.Litt. et Phil. en_US
dc.description.abstract Throughout the history of the Church, there has been an aversion to mysticism. Much of it is because of a basic misunderstanding of the concept, and because of the contradiction that mysticism has historicaly proved to be for the Church. As someone has said: "It has been the well spring of both saints and schismatics, the hallmark of luminaries and lunatics alike. It has been a force for the active upbuilding of the Body of Christ and an impetus to the counter-currents of sectarianism, anti-nomianism and quietism. It has issued in theologies of impeccable trinitarian montheism and in the heterodoxy of pantheism". We have looked at the word "mysticism" and derived the basic definition: Being in communion with the divine reality (see chp.1, pg.41). For most, it involves a process; one cannot encounter the divinity, but by going through a specified process. We have discovered that "mysticism" is practiced by non-christian religions too. These include Islam, Hinduism, Buddhism and other eastern religions. The process often includes ascetic tendencies, meditation, contemplative methods and transcendental communications. The general quest is for inner peace, tranquility, knowledge and light, and ultimately, to bring some self-realization, which is really a loss of self in the Absolute. In our understanding, christian-mysticism is different. It is having a personal relationship with God through his Son, Jesus Christ, and to be in fellowship with him through his indwelling Spirit. We speak of communion with a trinitarian God; not by processes of asceticism, meditation, contemplation and transcendental communications ascending to God, but by faith in a God who descended to meet us in the God-man, Jesus Christ. We believe therefore that every believer and only believers in Jesus Christ, are true "mystics". The word "mysticism" is unfortunate, because of all the negative understanding, and because it is applied to experience outside Christ as well. It might be better to change it to another name; but what?; we don't know. Participation, fellowship, communion, etc., are inadequate because they do not necessarily mean that it is with God, whereas "mysticism" includes all these ideas uniquely in relation to God. Having stated its inadequaces, we have nevertheless employed the word "participation" alongside " myticism " . en_US
dc.language.iso en en_US
dc.subject Mysticism en_US
dc.subject Bible. N.T. Epistles of Paul -- Criticism, interpretation, etc. en_US
dc.subject Bible. N.T. Epistles of John - Criticism, interpretation, etc. en_US
dc.subject Bible. N.T. - Theology en_US
dc.title The contribution of an evaluative comparison between Pauline and Johannine "mysticism" to New Testament theology en_US
dc.type Thesis en_US

Files in this item

This item appears in the following Collection(s)

Show simple item record

Search UJDigispace


My Account