In this article the dynamic relationship between mission and ethics in contexts of conflict and change in the Corinthian correspondence was investigated, and the role Paul played as reconciling leader, examined. The early Christian writers like Paul wanted to instruct and shape communities of faith. Paul was especially concerned with the maintenance and growth of his congregations and also with the social and ethical boundaries between the community of faith and the 'world'. In the article it was illustrated that within the Corinthian congregational context there existed several conflict situations, and that much of it was a result of diversity within the congregation. Diversity is a fact of life and reality of the church. In Paul's vision for unity and reconciliation, and in his attempt to address the factionalism in the Corinthian congregation, he would in all cases, ground his practical solution in a theological identity construction. Paul focuses on corporate solidarity and unity and urges the congregation to find their fellow brothers and sisters in times of conflict by means of ethical reciprocity and other-regard, a matter in which he is also an example, typical of other philosophers of his time -but with a significant difference. At the end it becomes clear that Paul's ethical advice has a missional dimension, in the sense that the conflict management should take place in such a way that God is honoured and that both Jews, Greeks and fellow believers will see that the way this community handles conflict, is different to the way the 'world' would do it, and that in the process, even more might be saved.

In this article, a few of the elements and dynamics of social movements will be explored. It will be argued that the traditional institutional church is in a critical period in the cycle of movements, where the need for the (re)discovery of our missional-incarnational ethos and the theology of restoration might energise the church to (re)activate the dynamics of movements. The narrative of Jesus and the Samaritan woman in John 4 will be investigated as an example of Jesus's missionalincarnational ethos and of the relation to a theology of restoration. Finally, some challenges for the church with regard to ecclesiology, spirituality and leadership will be proposed.

In this article the plenipotentiary idea in John’s Gospel is studied in relation to Jewish institution(s) of agency. It is argued that the missionary idea in John’s Gospel is a Leitmotiv (central or dominant theme) that integrates the Christology and Soteriology in the fourth Gospel. Jesus is presented as being God’s empowered plenipotentiary who was sent by God to give life and to judge – qualities that were judged to be the prerogative of the Creator-God. After the resurrection, Jesus empowers his disciples to become plenipotentiaries who are called to continue the mission that God had started in and through Jesus. Unlike some scholars who argues that John is a sectarian writing aimed at an in-group, the author of this article arguesthat John’s idea of mission is one that encourages an openness towards outsiders, motivated by love and other regarded, and expressed in a boundary transcending manner.Opsomming: Gesantskap as leitmotief in die Johannesevangelie. In hierdie artikel word die konsep van gesantskap in Johannes se Evangelie in verhouding tot die Joodse konsepte van gesantskap bestudeer. Daar word aangevoer dat die missionale of gesantskapskonsep ’n leitmotief (sentrale of dominante tema) in Johannes se Evangelie is, en dat dit met die Christologie en die Soteriologie in die vierde Evangelie geïntegreer is. Jesus word as God segevolmagtigde verteenwoordiger (gesant of plenipotensiaris) aangebied wat deur God gestuur is om lewe te gee en te oordeel – kwaliteite wat tradisioneel gesproke die prerogatief van God alleen is. Ná die opstanding bemagtig Jesus sy dissipels as sy gevolmagtigde verteenwoordigers wat geroep en gestuur is om die doel wat God in en deur Jesus begin het, te kontinueer. In teenstelling met sommige geleerdes wat beweer dat Johannes ’n sektariese geskrif is wat op die ‘in-groep’ in teenstelling met die ‘uit-groep’ gemik is, of dat Johannes geen sensitiwiteit vir buitestanders het nie, argumenteer die outeur van hierdie artikel dat Johannes se idee van sending ’n openheid teenoor buitestanders impliseer wat deur liefde gemotiveer is en op so ’n wyse uitgeleef behoort te word dat dit (sosiale en ander) grense transendeer.

In this article the author gives an overview of a relatively new theory in social psychology, namely Social Identity Complexity Theory, and illustrates the heuristic value of the theory for New Testament interpretation. Paul’s letter to the Galatians is taken as a case study to illustrate how the theory could shed new light on the Galatian conflict and on Paul’s social identity complexity, which might have made him a good facilitator of change and reconciliation.

The book was inadvertently published with incorrect authors for the below listed chapters: