Master of Arts in Biblical and Theological studies

Permanent URI for this collectionhttps://192.168.0.29/handle/123456789/133

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The concept of Baptism: comparison of the theology of Martin Luther and John Calvin
(Adventist University of Africa, Theological Seminary, 2021-02) Boakye Yiadom, David
One of the important bible teachings, is been born again as express by bible scholars as baptism, form the framework of this research. Before the Reformation, scholars expressed divergent views to resolve the controversy over the type of baptism found in the scriptures and the forms practised by Christians. Martin Luther and John Calvin expressed opinion about the system of baptism which needed consideration in the Church. The study attempts explicitly to review the main facets of the theology of Luther and Calvin concerning baptism. The purpose of the study is to compare and contrast the two reformers view and examine the extent to which their theology has a vital role in the theological enterprises and the Christian Church as a whole.Theologically, the words of Jesus have revealed the importance of baptism during the dialogue between Him and Nicodemus “truly, I am saying to you until one is baptize of water and spirit, the one would not be able to go to God’s Kingdom.(John.3:5)The new birth of water and spirit in the quotation is a symbol of baptism. This paves the way for baptism’s essence an initiation into the church and the righteous way to the Kingdom of God. Given this, correct rendition about the words of Jesus should be that, no one could go to heaven without baptism. Thus, the right biblical concept of baptism is fixed
The exegetical significance of election and predestination in Ephesians 1: 3-14
(Adventist University of Africa, Theological Seminary, 2017-03) Muchabwe, Mayboy C.
The meaning of election and predestination in Ephesians 1:3-14 has generated ten different interpretations. The lack of general consensus on the meaning, prompted this further investigation. This study set forth two objectives: (a) to determine the meaning of ἐξελέξατο and προορίσας in the text, and (b) to draw theological implications from it. The basic literature investigated include Greek Texts of Nestle Aland 27th edition, and the United Bible Society 4th edition, Greek interlinear, Greek Lexicons, Bible Dictionaries, Bible Encyclopaedias, articles from Journals, Commentaries, Greek grammar and syntax books, and BibleWorks 9. After an exegetical analysis of Ephesians 1:3-14, the study concludes that election is God’s free choice of humanity by grace, while predestination is God’s decision beforehand or foreordination to place humanity to sonship. The implications are that election and foreordination are divine initiatives. They are both corporate, and for the praise of God’s rich grace and glory. Christ is the sphere, means and agent for both election and predestination.
An exegetical study of Exodus 20:4-5 and its implication on pictorial ornamentation in the tabernacle
(Adventist University of Africa, Theological Seminary, 2020-05) Adjei, Robert
The use of iconoclastic in modern Christian worship is the main focus which causes the researcher to investigate Exodus 20:4-6. God forbids idol worship among His people in both Old and New Testament believers (Exod 34:14; Deut 8:19; 11:16; 1 Cor 10:21; 2 Cor 5:15, 16). Image worship has been a smoldering concept which distorts the relationship between God and His people. In the Decalogue, the second commandment forbids any form of image worship (Exod 20:4-6). The Hebrew phrase pesel wǝkᾱl tǝmȗnᾱh indicates something portioned (i.e. fashioned) out, as a shape, phantom, or embodiment, molten images, icon, and every architect’s work which man can use to represent God. However, God asked Moses to build pictorial ornaments in the temple to aid the system of worship in the sanctuary. This research has revealed that God has provided adequate questions in His Holy Scriptures concerning the use of pictorial ornaments as objects of worship. Icons in modern worship are used as a representation of a deity, which goes contrary to the law of the second commandment in the Decalogue. It is to stick to God who does not share His glory with anyone or anything. The oneness of God is supreme (Deut 6:4) among all things.
An exegetical study of weništahăweh in Genesis 22:5
(Adventist University of Africa, Theological Seminary, 2019-01) Mpofu, Cremmar
The test of Abraham has generated much debate among scholars with some espousing that Abraham was lying to his servants when he talked about worshipping and coming back with Isaac instead of telling the truth that he was going to sacrifice the child. Some have seen this as a parable. They do not see how God could require such a thing. Some have considered Abraham as a murderer and a worshiper of idols like the Canaanites since this was practised by idolaters. God intended to see through the reactions of Abraham if he honoured and loved God more than Isaac, his only son. His near sacrifice of Isaac demonstrated his honour and loyalty to God. He was a true worshiper of God. After a careful study of Gen 22, has shown that the clauseִֽוְנ ִֽ ְש ַּת ֲח ֶ֖וה (weništahăweh) generally means ‘and we will bow down,’ before God it means we will worship. But in the context of Gen 22, it could mean honouring or worshipping God through the offering of burnt sacrifice. As the smoke ascends it symbolises the ascent of the souls of worshipers toward God. Therefore, Abraham’s use of ִֽוְנ ְש ַּת ֲח ֶ֖וה weništaháweh is in agreement with the instruction of God as shown in Micah 6:7-8.
Exploring Pentecostalism in the Seventh-Day Adventist Church, Ghana, 1990-2015: A case Study of Meridian Ghana Conference
(Adventist University of Africa, Theological Seminary, 2019-04) Appiah, Ebenezer
Pentecostalism is a neo-religious movement that grows geometrically in Ghana. There is a seeming gap created by the charismatic renewals over the mainline churches as the Seventh-day Adventist (SDA) Church, Meridian Ghana Conference (MGC), in the aspects of worship, prayer pattern, biblical messages and stewardship that generate conflicts between the conservatives and progressives. This study attempted to fill the gap. The methodology employed was an analytical methodology. Interviews were conducted based on a questionnaire. Findings, based on a sample size of 15, revealed that the SDA Church within MGC had been negatively influenced by Pentecostalism. These negative variables were leading to loss of the church’s identity and beliefs with respect to liturgy, worship ideology, preaching pattern, prayer pattern and mode of raising funds.Conclusively, it is imperative that the SDA leaders should hold firm onto “thus says the Lord”. Therefore every doctrine or practice introduced into the church must be scrutinized based on the Bible, Spirit of Prophecy and church policies on every issue concerning the church. The researcher recommends that the Conference leadership of the church must educate her members, elders, and pastors on Pentecostalism in order to protect the identity of the church’s beliefs and practices.
The function of the Sinaitic Covenant : an exegetical analysis of Exodus 19: 3-6
(Adventist University of Africa, Theological Seminary, 2017-05) Chinowaita, Lincoln
This study sought to determine the function of the Sinaitic covenant [SC] (Exod 19:3-6) within the Exodus context and even in the entire OT theology. Furthermore, the study sought to elucidate the covenant’s theological implications to Israel and to God’s people today. Another task of the study was to clarify the relationship of the SC to other biblical covenants and also to the Ancient Near Eastern treaties. This, in turn, clarifies God’s intention to Israel; how the Sinaitic covenant benefits them, and further verifies whether it still benefits Christians today. Unlike some schools of thought that treated the Sinaitic covenant as if it was a “new dispensation” of salvation by works; this study has established that the Sinaitic covenant was actually the renewal of the same covenant of grace that God had already established with Adam, Noah and Abraham. God established the Sinaitic covenant based on grace and faith alone. Within it are echoes of missiological and redemptive significance. That is to say, the Sinaitic covenant functions for missiological and redemptive purposes. Israel was delivered from Egyptian bondage not only for the sake of their salvation, but also for the salvation of other nations. The stipulations spelt out in Exodus 20 serve the purpose of guarding the covenantal relationship between God and His people, rather than as means of salvation by works. Again, the study reveals that the Ancient Near Eastern treaties had stipulations just like the Sinaitic covenant, and also other divine covenants had stipulations, including the Abrahamic covenant. Accordingly, Israel’s continuous enjoyment of the covenantal benefits was dependent on their obedience. Furthermore, these Sinaitic stipulations still stand and are important for Christians today. Likewise, the covenant was established to serve three purposes; (a) as a reminder of gracious deliverance, (b) protection against the false worship which brings consequences, and (c) clarifying Israel’s missiological mandate.
The growth of Secular Humanism and Christianity in Ghana (1980-2015)
(Adventist University of Africa, Theological Seminary, 2019-03) Appiah, Kusi
Secular humanism has found roots in a country as religious and Christian as Ghana. Since secular humanism denies the existence of and the reliance on the supernatural, it is mutually exclusive of Christianity and presents a challenge to it. Though secular humanism is a threat to Christianity in Ghana, Christians in the country seem not to pay much attention to it. This may be because work has not particularly been done into the inception of this philosophy into the Ghanaian society and how it is growing. The study is a historical-theological study into secular humanism in Ghana to establish its roots and determine its influence on Christianity in the nation. The analytical methodology was used in this study. The work relied heavily on bibliographical research. It analyzed literature to understand the Ghanaian view and position on humanism. It also relied on journals, magazines, newspapers, and news sites to trace the trends of events in the country to understand how Christianity has been faring and interacting with secular humanism. It also looks at how receptive, or otherwise, Ghanaians have been to secular humanism and how this philosophy has been doing on the Ghanaian scene. The study discovered that, indeed, secular humanism received reception in Ghana first through the philosophical foundations that Kwame Nkrumah, the first president of Ghana, laid for it. It was further nurtured by Hope Tawiah and has in recent times been popularized by the Humanist Association of Ghana. The Humanist Association of Ghana has done much to promote this philosophy and it is warming its way into the hearts of the Ghanaian community. It was also discovered that perhaps the strength of secular humanism in Ghana is in the weakness of Christianity in the country lately. This work seeks to add voice to creating awareness about the existence of secular humanism in Ghana, providing some historical data to that effect. It has also provided knowledge into how secular humanism is growing; documenting the activities of secular humanist organizations and some fallen standards in Ghanaian Christianity. Finally, it has provided recommendations and practical ways by which the Christian community in Ghana can stem the tide.
Historical development of the Seventh-Day Adventist statement of beliefs and its theological implications
(Adventist University of Africa, Theological Seminary, 2018-03) Ogouma, Tony
The Seventh-day Adventist Church is a worldwide Church. It came into existence after the Great Disappointment of 1844, in the United States of America. Since its very beginning, the question of doctrines or Fundamental Beliefs has been always in the center of Adventist Theology. However, historical development of Adventist Statement of Beliefs and its theological implications, cannot be enough appreciated because of lack of comprehensive study on the subject. This study, therefore, investigates on the development of the Adventist Statement of Beliefs and its theological implications, from 1872 to 2015. The study was premised on the observation that, in 1872, the Adventist Church had twenty-five Fundamental Principles. In 1889, three more beliefs were added to make it a total of twenty-eight. In 1931, the Adventist Church reviewed its beliefs to twenty-two principles. In 1980, it was made up of twenty-seven principles.And from 2005 to 2015, the official Seventh-day Adventist Fundamental Beliefs was composed of twenty-eight principles. Consequently, the study meticulously and chronologically examines the Seventh-day Adventist Statement of Beliefs of 1872, 1889, 1931, 1980, 2005, 2010 and 2015; and analyses their theological implications. This study employs the historical/documentary method of research and uses published and unpublished primary and secondary resources. The study concludes that throughout their history, Seventh-day Adventist have looked forward to discovering or receiving additional truth that will match with prior truth. Their doctrines have developed from their original distinctive principles of beliefs to some explicit doctrines. Moreover, the study recommends that in-depth studies could be done on the historical development of the Seventh-day Adventist Theology Proper, Christology, Pneumatology, Anthropology, Soteriology, Eschatology, Bibliology, Ecclesiology, Lifestyle, as well as on the Seventh-day Adventist unique doctrines. Also, some studies could be considered on the various debates that influenced Adventist theology, such as the 1888 debates of Minneapolis. An in-depth study on Alonzo. T Jones, Ellet J. Waggoner, and Uriah Smith, who played significant roles in shaping Adventist theology, could be helpful. Finally, the contributions of Ellen G. White on the development of Adventist doctrines and theology could be considered.
The identification and meaning of “sin leading to death” (1 John 5:16-17)
(Adventist University of Africa, Theological Seminary, 2018-03) Samo, Mariam
The study explores the identification and meaning of “sin leading to death” in 1 John 5:16-17. The phrase “sin leading to death” is interpreted as a grave postbaptismal sin, intentional sin, persistence in sin, apostasy and rejection of Christ. If it is one of these then John is telling his community members not to pray for such a sinner for that sin leads to death. This study examines the meaning of the phrase in the first century from the Bible and extra-biblical literature. The first task was to evaluate the various interpretations of the phrase in relation to the general and specific historical setting of the epistle including the theology of the author. In surveying relevant background of the text in the OT, Intertestamental period and in the NT first century, the paper realizes that the apostle defined sin according to his worldview.The analysis concluded that sin leading to death in the first century was the rejection of Christ’s divinity and humanity in the Johannine community. To some it resulted in physical movement from the community of believers, the realm of life into the world, the realm of death. Believers can commit this sin but there is hope on a conditional basis.
John Calvin’s understanding of the Lord’s Supper: a histro-analytical study
(Adventist University of Africa, Theological Seminary, 2021-05) Asomaning Marfo, Clifford
The Lord's Supper acts significantly in Christendom. It is one of the two ordinances established by Jesus Christ to be observed by the Christian Church. The Lord's Supper is frequently conducted to fortify believers’ continuous relationship with Jesus Christ. Numerous attempts have been made to provide a reason for the purpose, institution, and exercise of the Lord’s Supper, resulting in several theological works. The purpose of the study was to evaluate John Calvin’s understanding of the Lord’s Supper. This affirmed the essence of the Christian practice of the Lord’s Supper and the necessity of the foot-washing, which must precede the Lord’s Supper. The study employed a historical-grammatical method to find out John Calvin’s understanding of the nature of the service, the type of wine and bread used, and the relevance of the ritual of foot-washing for the Lord’s Supper.The study concluded that John Calvin’s understanding of the Lord’s Supper being a sign appears accurate. However, the study reported some inconsistencies in John Calvin’s work concerning the nature of the bread used in the Lord’s Supper in reference to Scripture. More so, the study concluded that the wine used for the Lord’s Supper was not fermented since Jesus described it as “fruit of the vine,” which refers to fresh grape juice and not fermented wine .Furthermore, findings from the study concluded that in the moment of the Lord’s Supper service, Jesus is not with humanity physically. However, through His Holy Spirit, He manifests His real presence as He feeds Christians spiritually during the Lord’s Supper to sustain them through the services. Finally, Jesus set aside the practice of foot washing to denote washing anew and to reveal the voluntary service to other people in Christ-like humility with unity of love in the heart. Foot washing service preceding bread breaking and taking of wine makes the Lord’s Supper to be complete. The study findings showed insufficient work on the benefits of foot-washing. Therefore, the researcher would like to recommend that more work be conducted on the benefit of the foot-washing to believers' spiritual life since it was commanded and instituted by Jesus Christ.
The meaning of Basileia in Matthew 16:28
(Adventist University of Africa, Theological Seminary, 2017-03) Chiyokoma, Isaac
In view of the prevailing conflict among biblical scholars on the meaning of βασιλείᾳ in Matthew 16:28, the study sought the correct interpretation of the text. In this undertaking, the first objective was to determine the proper literary setting of the text. The second objective was to determine the meaning of the text within its historical and grammatical setting. The third objective was to draw some theological implications from the text. A wide range of sources were consulted during the investigative process. Articles from journals, theological dictionaries, lexicons, commentaries, and other theological books which have a bearing on the topic provided useful information for the overall development of the study and the ultimate conclusion. An exegetical study using the historical grammatical method was undertaken to achieve the goal.After a careful analysis of Matthew 16:28, the study has ascertained that the meaning of βασιλείᾳ is to be found in the context of the transfiguration of Matthew 17:1-13. This decision was informed by four grounds. Firstly, the literary analysis of the passage within its immediate and wider context assisted in defining the limits and possible considerations for the correct rendering of the text. Secondly, the textual analysis of the parallel phrases and clauses including word studies strengthened the transfiguration as the fulfilment of the promise. Thirdly, contextual evidence from Matthew and the related synoptic accounts demonstrated that the placement of the transfiguration immediately after the prediction is indicative of what the evangelists had in mind as the correct interpretation. In this case, the pericope identified in Matthew is 16:28-17:13. Lastly, intertextual evidence points to the transfiguration as the event which carries the primary abstract meaning of βασιλείᾳ. Theological implications covered such themes as the certainty of the Parousia, the kingdom of Christ and also Christ as Messiah.
The Seventh-Day Adventist perspective on divorce, a theological evaluation
(Adventist University of Africa, Theological Seminary, 2017-07) Nwakanma, Emmannuel E.
Divorce poses a serious threat to society because it destroys one of the divinely originated institutions, which is the family. The Seventh-day Adventist Church has consistently maintained a position that divorce falls short of the divine ideal for the marriage institution. Until recently, when abandonment was included as a ground for divorce, the Church had restricted the legitimacy for divorce to marital unfaithfulness. But this has engendered controversies as to whether the church’s position is biblical. Therefore, the purpose of the study is to biblically and theologically ascertain the grounds for divorce, when permissible. The study adopted a comparative-theological approach in its methodology. This includes a comparative and theological analysis of relevant texts on divorce in both the Old and New Testaments of the Bible. The findings reveal that a juxtaposition of Jesus’ teachings on divorce and Moses’ in Deuteronomy 24:1-4 shows that Moses’ teachings were descriptive and not prescriptive. Jesus intimates that the concession of Moses which is because of their hard heart borders on permission, not a command. Divorce is biblically allowable only on the issue of an exception clause of porneia or unfaithfulness to the marriage vow. Paul’s counsel on abandonment in 1 Corinthians 7 hardly serves as a basis for divorce but a giving of admonition on mixed marriages. The Church should see marriage as sacred and guide it against secular ideology which trivializes the institution. There is need for the church to be proactive in initiating a redemptive approach in marital conflicts, through counseling, in order to bring about reconciliation between a couple before the disagreements escalate to the point of divorce.
A theological analysis of the three methods of interpretation of the seven heads of Revelation 17:9C-11 and their eschatological significance to the Seventh-day Adventist understanding of the last days events
(Adventist University of Africa, Theological Seminary, 2017-03) Chombela, Ethorn Henry
Interpretation of the seven heads/kings of the leopard-like beast of Rev. 17:9c- 11 has in the recent past attracted theological arguments that have left scholars divided into three groups. The first group of scholars, following a literal method of interpretation, interprets the seven heads as seven individual Roman Emperors of the first Christian era. The second group interprets the seven heads as representatives of forms of the Roman administrations from its inception in and around 753 B. C., to the present. Then, the third group of scholars, following a figurative method of interpretation, believes that the seven heads are symbolical heads, representing seven successive world Empires or kingdoms throughout prophetic history. The differences in opinion on the interpretation of the seven heads have led to various contradictory views and conclusions which necessitated this analysis.The need to understand the seven heads/kings of the leopard-like beast is threefold. Firstly, a clear understanding of the seven heads is essential for having a correct understanding of Rev. 17 and the whole book. Secondly, a clear understanding of the seven heads reveals how the evil one has been using the heads in his fight against the God of heaven and His children from the time He instituted the church, starting with Israel. Thirdly, it provides a chronological view of all eschatological events that show the time which the present age lives in. Having carried out this theological analysis of the three main models of interpretation, this researcher is of the view that the seven heads/kings of the leopard like beast are symbolic heads which stand for seven successive world kingdoms or Empires. These seven world kingdoms are; Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and the medieval ecclesiastical church or the papacy. The eighth, which is of the seventh, is the appearance of the whole beast, who is Satan himself.
Towards an Adventist doctrine of Christian love
(Adventist University of Africa, Theological Seminary, 2021-04-07) Mlotshwa, Thabo
The aim of this study was to develop the foundations of a theology of Christian love. The LORD’s command in Lev 19:18 enjoins believers to have love for one’s neighbor as they do for themselves—a command affirmed by Jesus Christ in Matt 22:39. The apostle Paul in Eph 3:14-19 prays on behalf of the Christians in Ephesus, that they may be strengthened with might through the Holy Spirit, and for the indwelling of Christ in their hearts through faith. These conditions enable them to be firmly rooted and grounded in love. Paul suggests that this is so that they may corporately comprehend the vast dimensions of the love of Christ, and have an experiential knowledge of the love of Christ which surpasses understanding. This will result in their being filled with the fullness of God. The love of Christ is the basis on which this study establishes the importance of Christian love. The call for Christians to understand the love of Christ recognizes the tension between the limitation of human knowledge, and the infinity of Christ’s love, hence the need for Paul to makethis study of Christ’s love the subject of prayer. This study attempts to pursue the admonition of Paul to understand the love of Christ which ‘passeth all knowledge’ through which Christians can experience the fullness of God. Chapter 1 reveals the emphasis that the pioneers of the Seventh-day Adventist church placed upon an understanding of the love of God upon humanity, and several appeals for that emphasis to constitute a more fundamental part of the Adventist message. Chapter 2 explores the Hebrew terms אהבand חסדfrom the Old Testament and the Greek definitions of love as ἔρως, φίλειν, and ἀγάπη in order to develop an understanding of the love of God as a basis for a doctrine of Christian love. The historical development of the understanding of divine love is surveyed in the works of some thinkers and theologians. The relational considerations of Christian love are set forth in the context of love’s supremacy above all virtues, the transformative impact of love, and the role of love in keeping the law. Finally, the relational considerations of Christian love are also presented in the context of the risky—and yet fundamental—need for freedom in order for love to exist. An analysis of Lev 19:18 and Eph 3:14-19 as Old Testament and New Testament bases for the development of a doctrine of Christian love in chapter 3 reveal that love is a foundational tenet of Christianity and that it plays a pivotal role in the soteriological reality of believers. The attainment of missiological achievements within the SDA church is directly linked to the church’s understanding and fervent application of Christian love upon all people with no respect to race, religion, caste, nationality, gender, age, education, or economic standing. The outcomes of Christian love include the believers’ exhibition of the sign of love, as well as their observance of the sign of sanctification. The ultimate purpose of the apostle Paul’s prayer in Eph 3:14-19 is that Christians attain to spiritual maturity.
The woman caught in adultery in view of the relationship between Law and Grace: an exegetical and theological study of John 7: 53-8:11
(Adventist University of Africa, Theological Seminary, 2017-05) Chitura, Farai
This thesis attempts to address the issue of the relationship between law and grace from the perspective of the story of the woman caught in adultery. The study seeks to highlight that justice and mercy are congruent and interdependent terms as opposed to being antagonistic. Also it is argued in this research that the pericope adulterae (that is the passage of the adulteress) is inspired, canonical, Johannine and smoothly fitting in its traditional position. However, this does not suggest being oblivious to the challenges surrounding the passage’s absence in some early manuscripts. The abbreviation PA will be used from now onward to refer to pericope adulterae. An exegetical and theological study of the PA is the method used in this research. Hence the observations that ensued are that the way Jesus dealt with the accusers and also with the adulteress has a bearing on the link between law and grace. Jesus did not antagonize Moses’ Law as was planned by His accusers, instead He upheld it. This Christ did by allowing them to have the sinless (non-malicious) one among them to cast the first stone. In the same vein, He uplifted the Decalogue by acknowledging the woman’s guilt and instructing her not to continue in sin. Similarly, it has been noted that Jesus pardoned the woman caught in adultery, thus showering her with undeserved mercy. Therefore, the injunction given to the adulteress by Jesus showed how one who is saved is required to keep the law. Jesus, in this pericope, solved the jigsaw puzzle of how both law and grace met in Him. Being under grace does not necessitate libertinism, instead one lives according to the dictates of the commandments as a result of being saved not as a precursor of the same. In conclusion, it has been pointed out how crucial it is in the modern day not to dichotomize justice and mercy or law and grace, but show them as they are: complementary and intertwined terms. It is recommended that the PA be freely used in researches, sermons and lessons as any other inspired text.

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