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Dissertations / Theses on the topic 'Election (Theology) – Biblical teaching'
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Oates, Kevin A. "A biblical analysis of corporate election." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Calagan, J. Chris. "The biblical teaching on preaching and the pastoral ministry." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Harper, George. "Repentance in Pauline theology." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75747.
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This thesis is an investigation of the place and function of repentance in the theology of Paul as determined by the critical application of the categories "getting-in" and staying-in" to the passages where the term is used and to passages where the concept may be implied. It contains an exegesis of those passages and an analysis of Paul's conversion experience. Consideration is also given to the implications this study has for other areas of New Testament study.The main theses are that repentance was used by Paul in a variety of ways and played a more important role for him than has been thought and that Paul's place in early Christianity was in line with the teaching of Jesus and the early Christian church.
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Le, Roux Olivia. "Inclusion or exclusion? : a Christian ethical investigation into biblical perspectives on homosexuality." Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/19638.
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Thesis (M.Th.)--Universiteit van Stellenbosch, 2007.ENGLISH ABSTRACT: The debate on homosexuality has become increasingly painful and divisive between people of the Christian faith. A very relevant question is asked; are homosexual people included in the ecclesial community? The aim of my research paper is to propose a way forward for the inclusion of homosexual people in the ecclesial community. Inclusion, however, does not imply legitimization of wrongs. Conceptual clarifications are given in the definition of words such as; ekklesia, ethics and homosexuality. The Wesleyan Quadrilateral is used as an interpretive framework to illustrate that “evidence from four sources: scripture, tradition, reason and experience” is necessary when seeking guidance on complex moral issues. The role of scripture in ethics, specifically with regard to the homosexuality debate is mentioned while the different interpretations of scriptures are discussed. Two dominant opposing approaches are identified, namely the conservative-traditional approach and the liberal approach. The ethic of inclusion and the hermeneutic of hospitality is introduced. It is argued that inclusion and hospitality constitute the thrust of the ethics of the bible and the church through the ages. The point is made that the debate on homosexuality should take this broader ethic of inclusion and hospitality of the bible into consideration. One of the implications is that even though dissensus exist among Christians on the meaning of the biblical texts that deal directly with homosexuality, consensus should exist that the broader biblical message, as well as the witness of the long church history, is one of inclusion and hospitality. Heterosexual Christians are challenged to function with love, embrace and recognition of the full membership of homosexual brothers and sisters. The same challenge of love and embrace are directed to homosexual members of the body of Christ.
AFRIKAANSE OPSOMMING: Die debat oor homoseksualiteit veroorsaak verdeeldheid tussen gelowiges en het toenemend pynvol begin word. ‘n Baie belangrike vraag word gevra; word homoseksuele mense ingesluit in die gemeenskap van die gelowiges? Die doel van hierdie navorsingstuk is om ‘n rigting aan te wys wat homoseksuele gelowiges deelmaak en insluit in die kerk. Deelmaking beteken nie dat dit wat verkeerd is, nou wettig verklaar word nie. Woorde soos ekklesia, etiek en homoseksualiteit word gedefinieer om die begrippe te verduidelik. Wesley se viersydige metode van skrifuitleg word gebruik om komplekse aangeleenthede te vertolk. Hierdie metode word as noodsaaklik bestempel veral wanneer leiding benodig word rondom morele aangeleenthede. Twee oorheersende, teenoorgestelde posisies van skrifuitleg word geïdentifiseer, naamlik die konserwatiewe-tradisionele vertolking en die liberale vertolking. Die etiek en skrifverklaring van gasvryheid word voorgestel. Die argument word aangevoer dat gasvryheid die kern van etiek is wat deur die jare in die bybel en in die kerk saamgestel is. Alhoewel gelowiges nie saamstem met die verskeie skrifverklarings nie, behoort hulle saam te stem oor die wyer boodskap in die bybel, naamlik dat die getuienis van die lang kerk geskiedenis een is van deelname en gasvryheid. Heteroseksuele Christene word uitgedaag om in liefde op te tree, om die homoseksuele gelowige te omhels en ten volle te aanvaar as mede lidmate in die gemeenskap van die gelowiges. Homoseksuele Christene word uitgedaag om met dieselfde liefde hulle heteroseksuele broer en suster te omhels.
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Fourie, Wynand. "Seks vir die huwelik? : `n uitgediende paradigma in `n veranderende wêreld?" Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/17446.
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Thesis (M. Div.)--University of Stellenbosch, 2006.ENGLISH ABSTRACT: In this thesis the focus will be on the challenges that our modern society presents to the church and her understanding of sexuality. Certain “traditional” values are questioned on a continual basis. Many people argue that a new era represents new challenges and therefore new answers are needed – “traditional” values has nothing more to say in this new world. A “traditional” sex-ethic that believes sex should be kept for marriage, is one of the casualties. This thesis attempts to show that such a “traditional” sex-ethic is still relevant in this world, today. This can only be done by taking serious notice of the current state of a modern society, & by respecting the Christian tradition, as well as the Word of God. By bringing the Word of God into a critical dialogue with the modern world and the challenges that it represents, it will be possible to show that a “traditional” sex-ethic is still relevant in this modern world. The Word of God gives us no systematic theory on human sexuality. It is therefore important that we take the central theme of the bible as our point of departure. Love and justice should guide every decision people make: if we want to obey God’s central command of loving our neighbors, we need to approach others with love and justice. By keeping sex for marriage we stay true to what God expects of us.
AFRIKAANSE OPSOMMING: In hierdie studie word daar gefokus op die uitdagings wat ons moderne samelewing aan die kerk en haar verstaan van seksualiteit stel. Sekere “tradisionele” waardes word bevraagteken, dikwels in die naam van ‘n nuwe konteks. ‘n Nuwe era bied nuwe uitdagings en daarom word baie van dit wat as “tradisioneel” beskou word verwerp as iets wat vandag geen waarde meer het nie. ‘n “Tradisionele” seks-etiek wat sê dat seks slegs in die huwelik hoort, is een van hierdie slagoffers. Hierdie tesis probeer dus aantoon dat só ‘n tradisionele seks-etiek vandag, in ‘n veranderende wêreld, steeds relevant is. Dit kan slegs aangetoon word deur deeglik kennis te neem van die stand van die moderne samelewing, ‘n waardering van die Christelike tradisie, en die Woord van God. Deur die Woord van God krities in gesprek te bring met ‘n moderne samelewing en die uitdagings wat dit bied, kan daar aangetoon word dat seks steeds in die huwelik hoort – nie voor die huwelik nie, ook nie buite die huwelik nie. Die Woord van God bied aan ons geen sistematiese teorie oor die mens se seksualiteit nie. Om hierdie rede is dit belangrik dat ons die sentrale tema van die Woord as ons vertrekpunt sal neem vir ons bestudering van die mens se seksualiteit. Die basis van dit alles is liefde en geregtigheid – God se opdrag om ons naaste lief te hê kan slegs deur hierdie twee riglyne ‘n realiteit word. Deur seks slegs in die huwelik te beoefen, is ons getrou aan hierdie opdrag van God.
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Yamaguchi, Norio. "Sacrifice, curse, and the covenant in Paul's soteriology." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7419.
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Pauline scholarship often overlooks the fact that from the Levitical sacrificial perspective “sacrifice” and “curse” are diametrically opposed concepts. A sacrifice must be “holy and acceptable to God” (Rom 12:1). Arguably, Paul describes Jesus or his blood as a sacrifice to God (1Cor 5:7; Rom 3:25). In this light, how might we understand his assertion that Christ became a “curse” on the cross (Gal 3:13)? The “accursed” person who hangs on a tree is impure and defiled and thus totally unacceptable as a sacrifice to God (Deut 21:23; John 19:31). This research argues that the key concept that resolves such potential tensions in Paul's statements is the “covenant”. Both “sacrifice” and “curse” are covenantal concepts. Sacrificial activities are essential for maintaining the covenant between God and his people. When God's people sin, sacrifice provides the means to attain forgiveness and to remain in the covenant. However, the covenant can be broken by grievous sins such as idolatry, which result in the loss of the sanctuary and the sacrificial means. Consequently, they would fall under the “curse” of the covenant. This covenantal perspective underlies Paul's soteriology. This thesis demonstrates that in Paul's understanding Christ's death serves both ends: the termination of the Mosaic curse by becoming a curse, and the dedication of his life-blood for the maintenance of the renewed covenant. These two things are related yet not identical. As test cases for this covenantal model, this research examines three Pauline texts. Galatians 3:13 describes the redemption of God's people from the Mosaic covenantal curse. Deutero-Isaiah envisaged this event as a new “Exodus”, about which Paul talks in 1 Corinthians 5:7. Romans 3:25 illustrates the eschatological Yom Kippur for this new Exodus people consisting now of Jews and Gentiles, which sustains and sanctifies God's renewed covenant people to the end.
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Burns, Barbara Helen. "Teaching cross-cultural missions based on biblical theology implications of Ephesians for the Brazilian church /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Landau, Christopher. "A theology of disagreement." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:41a1c20e-64ea-45af-8582-fff22c956b7c.
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Even the most casual contemporary observer of Christianity must recognise that the notion of Christian community being identifiable through the mutual love of its members (John 13:35) is difficult to reconcile with the schismatic reality of current ecclesial life, dominated in the public sphere by divisive debates on matters such as gender or sexuality. Given the constant presence of disagreement throughout the churchâs history, it remains an ethical subject neglected by scholars. This study examines how New Testament texts might inform Christian approaches to disagreement. It is the first systematic consideration of disagreement as a New Testament theme; it follows, and critiques, the methodological approach of Richard Hays in The Moral Vision of the New Testament. The context is public disagreement among Christians: how the church speaks in public when facing its inevitable disagreements, and what theological and ethical concerns might inform how this speech proceeds. The thesis is in three parts. Part One is an examination of the New Testament in relation to disagreement, following Hays' 'descriptive task'. In Part Two, the 'synthetic' and 'hermeneutical' tasks of Hays' methodology are critiqued and some modifications are proposed; a theology of disagreement that emerges from the New Testament is outlined. Part Three considers some ecclesiological implications of this theology of disagreement. Following Hays' 'pragmatic task', it examines how moral theological insights from the New Testament interact with the life of the contemporary church. Illustrative examples consider the church's public theological witness, its pneumatology, and its liturgy, to demonstrate the need for a Christian ethic to engage with extra-Biblical authority with greater enthusiasm than Hays. The thesis concludes by affirming the particular value of reading the New Testament in pursuit of ethical wisdom, but without excluding insights from tradition, reason and experience. The challenge for the church is identified as a move Towards Loving Disagreement; an integral part of its mission is to disagree Christianly.
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Davis, Theodore E. "The preparation of a theological education by extension textbook for teaching biblical interpretation and preaching in East Africa." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Kulp, Robert E. "The distinction between Biblical preaching and teaching as evidenced in the ministry of Jesus Christ." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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O'Donovan, Wilbur. "Teaching theology from an African perspective an evaluation of Introduction to biblical Christianity from an African perspective /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Gombis, Timothy G. "The triumph of God in Christ : divine warfare in the argument of Ephesians." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/2321.
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In this thesis I argue that the letter of Ephesians contains a coherent argument and that this argument is animated by the ideology of divine warfare. This ideological tool was utilized throughout the ancient world to assert and defend the cosmic supremacy of national deities, and appears throughout the Old Testament in texts that declare the exalted status of Yahweh over all other gods and over the forces of chaos that threaten creation. This ideology is applied to Ephesians with the result that what many regard as the central portion of the letter-Ephesians 2--contains a complete cycle of this mythological pattern. Here, within a context of praise and worship (1:1-19), the cosmic Lordship of Christ is asserted (1:20-23) and the triumphs of God in Christ over the powers that rule the present evil age are elaborated (2:1-22). God in Christ has triumphed over the powers that hold humanity captive to death by raising believers to life and seating them in the heavenlies with Christ. Further, Christ triumphs over the powers and their divisive effects within humanity by creating a new unified humanity that shares in the life of God in Christ by the Spirit. I then attempt to demonstrate that reading Ephesians through this lens provides satisfying solutions to a number of problems in subsequent sections of the letter. The 'autobiographical' remarks in Eph 3:2-13 are not intended as an apostolic defence, but rather are an explanation of how Paul's imprisonment, which would appear to be a devastating argument against the cosmic Lordship of Christ, actually serves to epitomize and reinforce that exalted status. I also argue that the difficult quotation of Psalm 68 in Eph 4:8 finds a satisfying solution through the application of divine warfare ideology. Finally, I argue that this reading demonstrates that the two halves of Ephesians are integrally related-that the exhortatory portion is a call to the New Humanity to engage in divine warfare against the evil powers, embodying the triumph of God in Christ in their corporate life.
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Caro, Osorio Ernesto Maria. "La virginidad de Maria: virginidad por el Reino: exploracion complexiva del ambiente socio-cultural-religioso de Jose y Maria previo a la Anunciacion y de su motivacion hacia un matrimonio celibatario." IMRI - Marian Library / OhioLINK, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430304227.
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Nel, Marius Johannes. "Vergifnis en versoening in die evangelie volgens Matteus." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53215.
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Thesis (DTh)--Stellenbosch University, 2002ENGLISH ABSTRACT: The goal of this study is to analyse the motifs of reconciliation and forgiveness in the Gospel of Matthew from a socio-rhetorical perspective. The first two chapters expound the chosen methodology, define its aim and identifies relevant pericopes using a heuristic definition of each motif. The third chapter gives an overview of Matthew's inner texture. The next seven chapters interpret the inner, inter- and argumentative textures of the different pericopes by utilizing the recourses of classical and modem rhetoric, anthropology and sociology. The concluding chapter focuses on Matthew's social and cultural texture in an effort to systemize his interpretation of Jesus' teaching of forgiveness and reconciliation. The realities of internal conflict, Roman oppression and a growing, if not yet permanent, separation from Formative Judaism are all taken into account. It is proposed that reconciliation with the Romans and Jews was not seen as a desirable strategy by Matthew, whereas it was non-negotiable for the relationship between members of his church. The concluding chapter also reads Matthew as a narrative In order to provide an answer to the question if it possesses an unified theology of forgiveness and reconciliation. Consideration is therefore given to the occurrence of key peri copes in regard to the development of the Gospel's narrative. It concludes that the dishonourable nature of being crucified in the Jewish and Greco-Roman world compelled Matthew to redefine Jesus' death as a honourable one, before he could link it with God's atonement of sinners. The relative importance of both motives is also confirmed by their inner textual placing in Matthew instead of by the frequency with which they occur. A reviewed definition of both motifs, and their relevance for the contemporary church, is given at the end of the last chapter. This study proposes that whereas forgiveness was seen as dishonourable in the first century Mediterranean world, Jesus not only mediated God' forgiveness in words (e.g. 6: 12-15) and deeds (9: 1-8), but also realized it through His death for many (20:28 and 26:28). For Matthew Jesus is the ultimate broker of God's forgiveness while deeds of forgiveness by followers of Jesus are seen as the honourable imitation of God action, as the ultimate benefactor, in forgiving His clients their sins. While Matthew gives a partial indication of the process by which forgiveness and reconciliation should be pursued in the everyday life of the church (e.g. in 5:23-24 and 18:15-20), he refrains from giving an exhaustive outline. The following can however can be deduced. Grace received, as a gift, demands reciprocal deeds of grace. Those who have experienced, or who seek, God's grace are thus under an obligation to forgive others (6:12, 14-15). Within the first century milieu of Matthew forgiveness and reconciliation was not an internal private affair, but a communal one. It is clear that according to Matthew not al people are automatically forgiven and thus reconciled with God. God's judgement remains a reality for those who opposed His will (21 :33-45; 25:31-46) and who blaspheme the Holy Spirit by continuously opposing His saving work through Jesus (12:31-32).
AFRIKAANSE OPSOMMING: Die doel van die studie is die beskrywing en sistematisering van die teologie van Matteus met betrekking tot die motiewe van versoening en vergifuis In die eerste twee hoofstukke word die gekose metodologie uiteengesit, die navorsingsdoel omskryf en die relevante perikope geidentifiseer deur middel van In heuristiese definisie van elke motief Die derde hoofstuk gee In oorsig van Matteus se intratekstuur. In die daaropvolgende sewe hoofstukke word die intra-, inter- en argumentatiewe teksture van die geidentifiseerde perikope deur middel van die insigte van die klassieke en moderne retoriek, antropologie en sosiologie bestudeer. In die slothoofstuk word op Matteus se sosio-kulturele tekstuur gefokus ten einde sy leer oor vergifnis en versoening te sistematiseer. Die invloed van interne kontlik, Romeinse onderdrukking en In groeiende, indien nie reeds finale, breuk met die Vroegjodedom op Matteus se teologie word in die hoofstuk verreken. Die studie voer aan dat terwyl Matteus nie versoening en vergifnis as In werkbare strategie teenoor die Jode en die Romeine beskou het nie, dit vir die onderlinge verhoudinge tussen lede van sy kerk ononderhandelbaar was. In die slothoofstuk word Matteus ook as In narratief gelees ten einde In antwoord te verkry op die vraag of die evangelie oor In geintegreerde teologie van vergifuis en versoening beskik. Daar word aangevoer dat die oneerbare karakter van In kruisdood in die eerste-eeuse Mediterreense wereld Matteus verplig het om eers die werklike eerbare karakter van Jesus s'n te bevestig, voordat hy vergifnis en versoening daaraan kon verbind. Die fokus op Matteus se narratiewe ontwikkeling toon dat die plasing van die verskillende motiewe in die narratief, eerder as bloot die frekwensie waarmee dit voorkom, die belangrikheid van beide in die Matteusevangelie bevestig. In Hersiende definisie van beide motiewe, en In kort uiteensetting van hulle belang vir die kerk vandag, word aan die einde van die studie gegee. Hierdie studie voer aan dat terwyl vergifnis dikwels in die eerste-eeuse Mediterreense wereld as oneervol gesien is, Jesus nie aileen God se vergifnis deur woorde (e.g. 6: 12- 15) en dade (9: 1-8) bemiddel het nie, maar dit ook gerealiseer het vir baie deur sy dood (20:28 and 26:28). In Matteus is Jesus die unieke bemiddelaar van God se vergifuis, terwyl dade van vergifuis deur sy dissipels gesien word as die eervolle navolging van God, as finale Weldoener, se vergifuis van sy kliente van hulle sondes. A1hoewel Matteus nie die proses waarvolgens vergifnis en versoening bekom moet word noukeurig uitspel nie gee hy egter wei belangrike rigtingwysers vir hoe dit moet geskied (bv in 5:23-24 and 18: 15-20). Eerstens vereis genade wat ontvang word vir hom In wederkerige daad van genade. Diegene wat God se vergifnis ontvang het, of dit verlang, moet daarom bereid wees om ander te vergewe (6:12, 14-15). Vergifnis en versoening raak vir Matteus nie alleen enkelinge nie, maar die hele geloofsgemeenskap Alle mense word egter nie outomaties deur God vergewe nie. God se oordeel bly In realiteit vir die wat teen sy wil handel (21:33-45; 25:31-46) en wat teen die Heilige Gees laster deur sy verlossingswerk deur Jesus voortdurend teen te staan (12:31-32).
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Hird, Cathy L. "The principalities and powers in the Pauline corpus : a reconsideration of their identity." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65976.
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Yi, Dongkwan. "Judgement and salvation : socio-rhetorical interpretation of Jeremiah 1." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52903.
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Thesis (DTh)--Stellenbosch University, 2002ENGLISH ABSTRACT: This dissertation is an attempt to address the problem of the relationship between the Jeremianic judgement and salvation oracles, to prove our hypothesis that Jeremiah 1 functions as a theological introduction to the whole book of Jeremiah, and that references to judgement and salvation form a theological whole. Vernon Robbins's socio-rhetorical approach has been utilized. In Chapter 1, we present a general survey of Jeremianic study, and show the scholarly tendency towards a diachronic or synchronic approach. By doing so, we justify our application of the holistic socio-scientific method to study the book more comprehensively. Our hypothesis about the relationship between judgment and salvation in the book of Jeremiah is then presented and the methodology described. In Chapter 2, we offer a rhetorical analysis. According to our analysis, the centre of the prophetic call in the book of Jeremiah is the commission (Jer. 1:10) where the thematic phrase of judgement and salvation is highlighted. We identified passages containing this thematic catchphrase (Jer. 12:14-17; 18:7-10; 24:6; 31:28; 31:38-40; 42:10; 45:4; etc.) and Chapter 3 discusses each one. The reoccurrence of that catchphrase in different circumstances was the reconfirmation and recontextualisation of the Leitmotif of Jer. 1:10. In Chapters 4-6, a social scientific approach has been utilised to explore a considerably rich text which contains many diverse aspects of the social, cultural, political and theological environment. We identify diverse interest groups to whom Jeremiah addressed his message of judgement and salvation. They are "reformist", "conversionist", "revolutionist" and "thaumaturgical" from the social perspective, and "pro-Babylon", "pro-Egypt" and "autonomistic" from the political perspective. We next examine the intense controversy between Jeremiah and these groups, from social, cultural, ideological and theological perspectives. In the conclusion (Chapter 7), we summarise what we have studied and present the prospect for a wider use of the socio-rhetorical method.
AFRIKAANSE OPSOMMING: Hierdie verhandeling ondersoek die vraagstuk rondom die verhouding tussen Jeremiaanse oordeel en verlossingsorakels, Daar word gepoog om die hipotese te bewys dat Jeremia 1 dien as teologiese inleiding tot die res van die boek en dat die verwysings na oordeel en verlossing 'n teologiese geheel vorm. Vernon Robbins'se sosio-retoriese benadering word gebruik. In Hoofstuk 1 gee ons 'n oorsig van Jeremiaanse navorsing en wys hoe vakkundiges neig tot of 'n diakroniese of 'n sinkroniese benadering. Deur ons gebruik van die sosio-retoriese metode poog ons om die boek meer volledig te bestudeer. Ons hipotese oor die verhouding tussen oordeel en verlossing in Jeremia word dan aangebied en die metodologie beskryf. In Hoofstuk 2, bied ons 'n retoriese analise, waarvolgens die kern van die profetiese roeping in die boek geidentifiseer word as die opdrag (Jer. 1:10) wat die temas van oordeel en verlossing beklemtoon. Dan identifiseer ons die verse wat hierdie temas bevat (Jer. 12:14-17; 18:7-10; 24:6; 31:28; 31:38-40; 42:10; 45:4; etc.) en bespreek elkeen in Hoofstuk 3. Die herhaaldelike voorkoms van die temas in verskillende kontekste is die herbevestiging en herkontekstualisering van die Leitmotifvan Jer. 1:10. In Hoofstuk 4-6, word 'n sosiaal-retoriese benadering gebruik om 'n komplekse teks - wat diverse aspekte van die sosiale, kulturele, politiese en teologiese omgewing insluit - te ondersoek. Ons identifiseer verskeie belangegroepe tot wie Jeremia sy boodskap van oordeel en verlossing rig. Uit die sosiale perspektief, IS die groepe "hervormers", "bekeerders", "rewolusionere'', en "thaumaturge", en vanuit 'n politiese perspektief, "pro-Babilon", "pro-Egipte" en "autonome" groepe. Dan ondersoek ons die intense struweling tussen Jeremia en hierdie groepe, vanuit sosiale-, kulturele-, ideologiese- en teologiese perspektiewe. In die slotsom (Hoofstuk 7) lewer ons 'n opsomrning van die studie, en bied die verwagting vir 'n breer gebruik van die sosio-retoriese metode.
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Presta, James. "Cornelius a Lapide's biblical methodology used in Marian texts and its comparison with a contemporary approach." IMRI - Marian Library / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430409487.
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Rhode, Rubin Frank. "Ani and its semantic domain in the Psalms." Thesis, Stellenbosch : Stellenbosch University, 1991. http://hdl.handle.net/10019.1/69094.
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Thesis (MA)--Stellenbosch University, 1991.ENGLISH ABSTRACT: One of the most vexing questions in the exegetical research on the Psalms has been the establishing of the identity of the suppliant who refers to himself as the cani. Many scholars have endeavoured to study the meaning and significance of this word, but it is still not satisfactorily resolved. The weakness of these studies can be traced back to two factors: (1) an exaggerated over-confidence in the etymological method of analysis, and (2) the implementation of inadequate and incomplete semantic methods. This investigation starts out with the hypothesis that the meaning of cani must be determined in terms of both its macro and micro leve~. Thus, the meaning of this designation will be established synchronically, as well as in terms of an associative field. In this way the semantic field of cani can be .demarcated in light of its immediate lexical, as well as its wider associative field. A close reading of the Psalms in which cani appears, reveals that a triangular relationship is depicted between certain actants. The drama tis personae occupying the following roles in this triangle are: (1) Yahweh asjudge and saviour, (2) the cani as suppliant and victim, and (3) .the antagonist as oppressor and blasphemer. In order to establish the identity of the cani it was necessary to investigate its synonyms and antonyms within this complex triangular structure. Within such a semantic framework it has been determined that the stereotype translation equivalent "poor" is both inadequate and misleading.
AFRIKAANSE OPSOMMING: Een van die mees kwellende vrae in die moderne Psalmeksegese is die raaisel aangaande die identiteit van die cani. Baie geleerdes het gepoog om die betekenis van hierdie woord te bepaal, maar tot nou toe is die prableem nog nie bevredigend opgelos nie as gevolg van: (1) te swaar klem wat op die etimologie van die woord geplaas is, of (2) onvoldoende semantiese metodes wat gebruik is in die ondersoek van hierdie term. Hierdie studie gaan uit van die hipotese dat die betekenis van cani op beide makro- en mikrovlak vasgestel moet word. Die betekenis moet sinkronies sowel as in terme van 'n assosiatiewe veld bepaal word. Op hierdie wyse kan die semantiese veld afgebaken word op grand van die onmiddellike leksikale sowel as die wyere assosiatiewe veld. Verder is daar ook vasgestel dat in die Psalms waarin cani voorkom, daar gewoonlik sprake is van 'n driehoeksverhouding. Die dramatis personae is: (1) Jahwe as rigter en redder, (2) die cani as aangeklaagde/smekeling en slagoffer en (3) die antagonis as onderdrukker en aanklaerllasteraar. Om die identiteit van die cani vas te stel, was dit nodig om die sinonieme sowel as die antonieme van hierdie term binne so 'n driehoekige struktuur te ondersoek. Binne so 'n semantiese raamwerk is vasgestel dat die stereotipe vertalingsekwivalent "arm" beide onvoldoende en misleidend is.
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Pokrifka-Joe, Hyunhye Junia. "Divine mercy and judgement in Exodus 34:6-7 and a selection of its echoes." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13324.
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This thesis is a study of the theological relationship between divine mercy and judgment in the attribute formula of Exodus 34:6-7 and in three of its "echoes" (Numbers 14:18, Isaiah 53:4-12 with 54:7-10, and Nahum 1:3). The primary scholarly interlocutor for this study is Walter Brueggemann. In his Theology of the Old Testament, Brueggemann offers an alternative interpretation of how mercy and judgment are related in these texts. Against Brueggemann, this study defends the view that in Ex 34:6-7 and these three echoes, divine mercy and judgment are not only mutually compatible but also are integrated with one another. I reach this conclusion by means of an exegesis of the above four texts that is canonical, theological, and contextual. The introduction Chapter 1 includes a survey of relevant scholarly literature, an analysis of relevant aspects of Brueggemann's work, and a statement of the canonical method employed in the thesis. Chapter 2 provides a theological exegesis of Exodus 34:6- 7 in the context of Exodus 32-34. Chapters 3-5 offer theological exegesis of the three echo-texts noted above. Chapter 6 offers a conclusion, summarising the argument and making some final observations.
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Zachariah, Bulus Takore. "Nurturing honour and shame in stories of the beginning in Genesis : biblical perspectives on human dignity according to cultures in southern Kaduna." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85585.
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Thesis (MTh)--Stellenbosch University, 2013.ENGLISH ABSTRACT: This research evaluates and explores the problem of How stories of the beginning impact on the theological understanding of human dignity in relation to Genesis 6:1-4. 1. In this thesis, the first chapter was conducted through a literature study of existing research and current materials which include general articles, monographs and other related materials. It is argued that the stories of the beginning have much impact on the culture of honour and shame in understanding human dignity in southern Kaduna. 2. In the second chapter, the concepts of honour and shame were regarded as reciprocal terms that are defined in webs. As such, semantic fields were used to define and analyse the different views on honour and shame especially from the perspectives of the ancient Near East and Old Testament. 3. In the third chapter, the stories of beginning among the Atyap and their neighbours were related as significant for understanding right and wrong, and identity formation for human dignity and self-respect. 4. Notably in the fourth chapter, honour and shame in narratives are not merely important to the individual but also to the family, clan and tribe. Due to its implication, people worked hard to achieve honour or respect which is mostly bestowed as titles of repute on people. It is established from the creation narratives that Genesis 1-3 has been considered for human dignity research in the past but it is equally important to look at the neglected evidence in Genesis 6:1-4. 5. In the fifth chapter, an exposition of Genesis 6:1-4 was carried out to illustrate the idea of honour from the story about the בְנֵי־הָאֱלֹהִים who disrespectfully married the daughters of Cain. The honourable נְּפִלִים and גִברִֹים were interpreted as the sons of Seth who were active, living and had the likelihood of falling into such temptations. The prospect of giants, ―men of name‖ and ―heroes of renown‖ meekly stooping low to the shameful women was unthinkable at that time; as such, a picture of utter disrespect is painted from different angles. 6. In the sixth chapter, the culture of honour and shame required that so much effort be exerted daily on the populace in order to achieve respect. It was recommended that the Old Testament stories of the beginning remained noteworthy for the stories, ethnic groups and languages of southern Kaduna. Essentially, with respect to our question and hypotheses, honour and shame in Old Testament and ancient Near Eastern stories of the beginning facilitated the understanding of southern Kaduna stories. In view of the fact that everyone desires to be important, the notion of honour and shame became the scale for evaluating respect and value. It was equally useful for appreciating human dignity and not just as a tool of entertainment or for promoting cultural heritage, religious/ethical teaching and community interaction. It was concluded that unfamiliar cultures such as those of southern Kaduna can be useful as case studies for Old Testament research in the future and that scholars could focus on such neglected regions. In this research on honour and shame, we have also uncovered a fresh picture of the recreation of the earth and a new beginning of humankind from the story of the בְנֵי־הָאֱלֹהִים in Genesis 6:1-4.
AFRIKAANSE OPSOMMING: Hierdie ondersoek evalueer die probleem wat verband hou met die vraag: Hoe word die begrippe van eer en skaamte uitgebeeld in die verhale oor die begin in suidelike Kaduna kulture en watter rol speel dit binne die handhawing van menswaardigheid in Genesis 6:1-4. 1. Die eerste hoofstuk word ingelei deur 'n literatuurstudie oor joernaalartikels, monografië en ander verwante materiaal. Daar word geargumenteer dat die verhale oor die begin respek in die vorm van eer en skaamte veronderstel en dat dit belangrik is vir die verstaan van menswaardigheid in die kulture van suidelike Kaduna. 2. In die tweede hoofstuk word die begrippe van eer en skaamte as wederkerige begrippe gedefinieer. Semantiese velde is gebruik om die betekenisnuanses van eer en skaamte vanuit ou Nabye Oosterse en Ou-Testamentiese perspektiewe te definieer en te analiseer. 3. Die derde hoofstuk ondersoek die verhale oor die begin wat deur die Atyap en hulle bure oorvertel word en wat as betekenisvol beskou word vir die begrip van reg en verkeerd, sowel as identiteitsvorming en menswaardigheid. 4. Van besondere belang is die vierde hoofstuk waar eer en skaamte se implikasies vir individue, families, sibbes en stamme uitgespel word. Die meeste mense streef na eer as vorm van respek wat veral in die titels en reputasies van mense gereflekteer word. Navorsing oor die skeppingsverhale het aangetoon dat Genesis 1 – 3 baie klem in die verlede ontvang het wanneer menswaardigheid ondersoek is; terwyl die afgeskeepte Genesis 6:1-4 weinig onder die akademiese soeklig geval het. 5. Die vyfde hoofstuk bestaan uit 'n eksegetiese ondersoek van Genesis 6:1-4 wat aantoon dat eer en skaamte betrokke is by die beskrywing van die seuns van God wat op 'n oneervolle manier met die dogters van Kain trou. Eer en skaamte is ook betrokke in die beskrywing van die Nefilim en die Giborim, wat gesamentlik as die seuns van Set verstaan word. Daar bestaan dus 'n teenstelling tussen die eerbiedwaardige reuse, manne van naam en helde met reputasie en die oneerbiedige omgang met die vroue van die aarde. 6. In die sesde hoofstuk word omskryf hoe daar 'n kultuur van eer en skaamte gevestig word ten einde respek af te dwing en menswaardigheid te handhaaf. Hierdie studie het vasgestel dat eer en skaamte van deurslaggewende belang is vir die verstaan van die verhale oor die begin in Kaduna, die ou Nabye Ooste en die Ou Testament. Die algemene strewe na belangrikheid maak eer en skaamte belangrike aspekte van 'n verwysingsraamwerk in terme waarvan respek en waardes beoordeel word. In dieselfde asem moet genoem word dat eer en skaamte 'n nuwe waardering vir menswaardigheid moontlik maak. Onbekende kulture soos die in suidelike Kaduna bied ook nuttige perspektiewe wat konstruktief in Ou-Testamentiese studie benut kan word – die rol van eer en skaamte in die interpretasie van die seuns van God in Genesis 6:1-4 is 'n goeie voorbeeld daarvan.
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Depoix, D. J. "Purity : blessing or burden?" Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53024.
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Thesis (MPhil)--Stellenbosch University, 2002ENGLISH ABSTRACT: During the history of Israel the concept of "purity" had developed as a way in which God's people could honour his holiness and draw nearer to him, as a sanctified nation. By the time of Jesus, in Second Temple Judaism, the purity system had become restrictive. This had been influenced by political and social developments, including an increased desire to withdraw from Hellenistic and other factors which were seen as contaminating the integrity of Judaism. There were diverse perceptions regarding the achievement of the purity of Israel, including militaristic confrontation and expulsion of alien occupation forces, stricter adherence to the Law and, in some cases, total withdrawal from general society (such as at Qumran). It was, however, particularly the Pharisaic imposition of the supplementary oral tradition, supposed to clarify the written Law, which imposed hardship on those who, through illiteracy or inferior social status, were unable to meet all the minute provisions which would ensure ritual purity. The expansion of the Law of Moses by the commentary of the rabbis, which over time became the entrenched oral "tradition of the fathers", was originally intended to promote access to God by clarifying obscure points of the Law, in the pursuit of purity. However, this oral tradition had, in fact, become an instrument of alienation and separation of the ordinary people not only from the Pharisees, who considered themselves as the religious elite, but also from God. The common people, that is, a large section of the population, felt rejected and on the outside of both religious and social acceptance. On the material level they also suffered under a heavy tax burden, from both Temple and State, which aggravated their poverty. It was this situation which Jesus confronted in his mission to change the ideological climate and to reveal the Kingdom of God as being accessible to all who accepted the true Fatherhood of God, in penitence and humility. He denounced the hypocrisy which professed piety but which ignored the plight of those who were suffering. Hark 7 : 1-23 symbolizes the difference between the teaching and practice of Jesus and that of the Pharisees, and provides metaphorically a pattern of Christian engagement which is relevant in the South African situation today. The Christian challenge is to remove those barriers, both ideological and economic, which impede spiritual and material well-being within society. By active engagement, rather than by retreating to the purely ritualistic and individualistic practice of religion, the realization of the Kingdom of Heaven, as inaugurated by Jesus, will be advanced.
AFRIKAANSE OPSOMMING: Gedurende die geskiedenis van Israel het die konsep van reinheid ontwikkel as 'n wyse waarin die die volk van God Sy heiligheid kan eer en tot Hom kan nader, as 'n geheiligde volk. Teen die tyd van Jesus, tydens Tweede Tempel Judaïsme, het die reinheid sisteem beperkend geword. Dit is beïnvloed deur politieke en sosiale ontwikkelinge, insluitende 'n toenemende drang om te onttrek van Hellenistiese en ander faktore, wat beskou is as 'n besoedeling van die integriteit van Judaïsme. Daar was diverse persepsies aangaande die uitvoering van die reinheid van Israel, insluitende militaristiese konfrontasie en die uitwerping van vreemde besettingsmagte, strenger onderhouding van die Wet en in sekere gevalle, totale onttreking van die algemene samelewing (soos by Qumran). Tog was dit in besonder die Fariseërs se oplegging van bykomende mondelinge tradisie, veronderstelom die geskrewe Wet te verhelder, wat ontbering veroorsaak het vir die wat as gevolg van ongeletterdheid of minderwaardige sosiale status nie in staat was om aan elke haarfyn bepaling, wat rituele reinheid sou verseker, te voldoen nie. Die uitbreiding van die wet van Moses deur die kommentaar van die rabbies, wat met verloop van tyd die ingegrawe mondelinge "tradisie van die vaders" geword het, was oorsproklik bedoel om toegang tot God te verseker, deur die verheldering van onduidelike aspekte van die wet, in die nastreef van reinheid. Hierdie mondelinge tradisie het egter 'n instrument van vervreemding geword en skeiding gebring tussen gewone mense en die Fariseers, sowel as die wat hulleself beskou het as die religieuse elite. Dit het egter ook skeiding gebring tussen mense en God. Die gewone mense, dit is die meerderheid van die bevolking, het verwerp gevoel en aan die buitekring van beide religieuse en sosiale aanvaarding. Op materiële vlak het hulle ook gelyonder die juk van swaar belasting, van beide die Tempel en die Staat, wat hulle toestand van armoede vererger het. Dit was hierdie situasie wat Jesus gekonfronteer het in sy strewe om die ideologiese klimaat te verander en om die Koninkryk van God te openbaar as toeganklik vir almal wat die ware Vaderskap van God aanvaar, in berou en in nederigheid. Hy het die skynheiligheid verwerp wat aanspraak maak op vroomheid, maar die toestand van die lydendes ignoreer. Markus 7:1-23 simboliseer die verskil tussen die onderrig en die praktyk van Jesus en dié van die Fariseërs en voorsien metafories 'n patroon van Christelike verbintenis, wat relevant is binne die eietydse Suid-Afrikaanse konteks. Die uitdaging aan die Christendom is om die skeidslyne te verwyder, beide ideologies en ekonomies, wat geestelike en materieële welsyn binne die gemeenskap belemmer. Deur aktiewe betrokkenheid, eerder as om bloot te onttrek tot die suiwer ritualistiese en individualistiese beoefening van religie, sal die realisering van die Koninkryk van die Hemel soos ingehuldig deur Jesus, bevorder word.
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Tibbetts, James J. S. F. O. "The historical development of biblical Mariology pre- and post-Vatican II (1943-1986 American Mariology)." IMRI - Marian Library / OhioLINK, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431444995.
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Oktober, Pedro Aden. "Dissipelskap: 'n uitdaging vir die Kerk van die een-en-twintigste eeu na aanleiding van die Markus-evangelie." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/2081.
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Thesis (MPhil (Old and New Testament. Bible Interpretation))--University of Stellenbosch, 2006.This study deals with discipleship as a challenge to the church in the twenty first century, with the Gospel of Mark as a starting-point. Discipleship is after all the heart of the Gospel of Jesus Christ. It embraces the whole of the church’s existence; identity and integrity. Evans (2001:30) exclaims: “To be a true disciple, one must accept the fate of the Master; and the Master’s fate is inextricably bound up with his identity, purpose, and mission. True Discipleship cannot emerge in isolation from true Christology.”
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Spies, Johannes Hendrik. "Kerklidmaatskap : 'n kerkregtelike studie." Thesis, Stellenbosch : Stellenbosch University, 1996. http://hdl.handle.net/10019.1/55152.
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Thesis (DTh)-- Stellenbosch University, 1996.ENGLISH ABSTRACT: Questions and problems concerning church membership are plenty and surface regularly in church . meetings. The way in which the church operates reflects a particular concept of the church. The· ideal is that way the church functi~ns according to the church law must express the essence of the church. Therefore it is important to ask questions on church membership in the light of the scriptures and the confession. This study shows that there is tension between the concept of the church which comes forwardin the Scriptures and the confession on the one hand and that which is reflected in the practical handling of membership issues on the other hand. An investigation into certain historic backgrounds, the conventions of a variety of churches on the issue of membership as well as the views of church members from· the Presbytery of the Dutch Reformed Church in Pietermaritzburg was necessary to acquire insight into the present situation. These investigations have shown that there are several customs and views on membership issues that do not have a sound theological basis. On what membership means and how it must be handled in practice there is also a wide variety of opinions. From the Old and New Testaments it becomes evident that a complete definition of the church is not possible. The Bible speaks in different ways about thechurch. God's presence and initiative in the church as his people of the covenant is that which makes the faith community the church. Faith, the relation with Jahwe in the Old Testament and with Jesus Christ iri the New Testament, is that which distinguishes the members of the faith community from those who do not belong to it. The handling of membership developed in such a way that membership issues constitutes the delimitation of churches amongst each other. That hampers the visible unity of the church. In the last chapter an attempt was made to formulate guidelines for the handling of membership in such a way that the unity of the church is emphasized while the confessional base of the church is protected at the same time. In this process a distinction is made between the delimitation of the church against the world on the one hand and the delimitation of churches amongst each other on the other hand. An attempt is made to unite the soteriological and the canonical meaning of the baptism in the membership practice. Baptism, as the sacrament of incorporation .into the church of Jesus Christ is fundamental in the acknowledgment of membership and membership privileges in the congregation.
AFRIKAANSE OPSOMMING: Vrae oor lidmaatskap en die probleme wat daarmee verband hou, is volop en korn dikwels na vore • tydens kerkvergaderings. Die manier waarop die kerk funksioneer, gee uitdrukkirig aan 'n bepaalde · kerkbegrip. Die ideaal is dat die kerkordelike inrigting van die kerk uitdrukking gee aan die wese van die kerk. Daarom is dit belangrik om die vrae oor kerklidmaatskap te vra vanuit dit wat die . . Skrif en belydenisskrifte oor die kerk leer. Hierdie studie toon aan dat daar ;n spanning bestaan tussen die kerkbegrip, soos wat dit in die Skrifen belydenisskrifte geleer word,. rum dieeen kant en die kerkbegrip wat · deur die praktyk van kerklidmaatskap gereflekteer word aan die ander kant · Om begrip vir die huidige situasie te kry, word daarook gekyk na bepaalde.historiese agtergronde · vir huidige gebruike. Gebruike in 'n verskeidenheid van kerke word ondersoek en die siening van 'n groep lidmate van die Ned Geref Kerk in d.ie Ring van Pietermaritzburg bepaal. Hierdie onder- - soeke het aangedui dat daar 'n verskeidenheid van gebruike en opvattings is ten opsigte van lidmaatskap wat nie 'n gesonde teologiese basis het nie. Daar is ook 'n wye verskeidenheid opvattings oor wat lidmaatskap behels en hoe dit hanteer moet word in die kerklike praktyk. U it die Ou en Nu we Testament blyk dit dat afgehandelde definisie van wat kerk is, nie moontlik is nie. Die Bybel praat op wye verskeidenheid maniere oor die kerk; God se teenwoordigheid en inisiatief in die gemeente as verbondsvolk maak van die geloofsgemeenskap kerk. Geloof, verbondenheid aan Jahwe in dieOu Testament en Jesus Christus in die Nuwe Testament onderskei lede van die geloofsgemeenskap van diegene wat nie daaraan behoort nie. Die bantering van lidmaatskapreelings het so ontwikkel dat dit dikwels 'n afgrensing van kerke teenoor mekaar behels en so die sigbare eenheid van die kerk belemmer. In die laaste hoofstuk word· 'n poging aangewend om riglyne daar te stel waarvolgens lidmaatskap so hanteer kan word dat die eenheid van die kerk daarin sigbaar word terwyl die belydenisgrondslag van die kerk beskerm word. In hierdie proses word onderskeid gemaak tussen lidmaatskap as die kerk se afgrensing teenoor die wereld aan die een kant en die afgrensing van kerke teenoor mekaar aan die ander kant. 'n Poging word aangewend om die soteriologiese en kerkregtelike betekenis van die doop byeen te bring in die praktyk. Die doop, as sakrament van inlywing in die kerk van Jesus Christus, word fundamenteel in die erkertning van lidmaatskap en lidmaatvoorregte in die gemeente.
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吳慧華. "律法與恩典 : 論路加記耶穌與法利賽人衝突之意義 = Law and grace : the significance of the conflicts between Jesus and Pharisees in the gospel of Luke." HKBU Institutional Repository, 1997. https://repository.hkbu.edu.hk/etd_ra/195.
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Huggins, Jonathan Ray. "The reformed tradition always reforming? : a historical-theological study of the doctrine of justification in the works of John Calvin, Jonathan Edwards and N.T. Wright." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71864.
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Thesis (PhD)--Stellenbosch University, 2012.ENGLISH ABSTRACT: This study examines the work of John Calvin, Jonathan Edwards, and N.T. Wright on the doctrine of Justification. As a comparative study in theology, this work aims to discover areas of continuity and discontinuity between these three theologians. Since all three are identified, or self-identity, with the Reformed theological tradition, it seeks to discern whether the Reformed tradition has been historically open to change, development and transformation in the articulation of doctrine. An underlying question in the study of Calvin, Edwards, and Wright on Justification is what it means to faithfully embody a theological tradition while standing critically within it. As this pertains to the Reformed tradition, the question is whether this robust theological tradition is in fact a “living tradition,” open to fresh insight and re-articulation from succeeding generations of scholars. In this sense, the study examines whether the Reformed tradition has been generally faithful to the principles of semper reformanda and sola scriptura. The work briefly traces the historical development of the doctrine of Justification through some of the major periods of church history. This is followed by chapters on Calvin, Edwards, and Wright, one chapter each, in order to examine their major works on the subject. This analysis takes note of how each one defines particular subjects related to Justification. These include the notions of “justification” itself, “faith,” “the righteousness of God,” “imputation,” and the place of obedience and good works in relation to justification. The sections on Calvin, Edwards, and Wright also include some discussion of scholarly response, reception, or evaluation of each one’s work. The final chapter discusses the idea of “tradition” as a dynamic, living, and on-going conversation about doctrine. This section also focuses on some of the main areas of agreement and disagreement in the views on Justification between Calvin, Edwards, and Wright. The overall aim is to take one of the principle theologians of the Protestant Reformation, and the Reformed tradition in particular – John Calvin – and to see how later theologians, in different historical contexts, develop, build upon, react to, or contribute to Calvin’s doctrine. Edwards represents 18th century Puritan-influenced American Colonialists and the Reformed theology of their day. N.T. Wright represents 20th and 21st century English Biblical scholarship. Wright approaches the subject of Justification as an Anglican New Testament specialist and historian. Since both Edwards and Wright are associated with the Reformed tradition and have found commentators and respondents within that tradition, they become important voices for discerning the direction this doctrine has taken since the time of the Reformation. Ultimately, one hopes that if a living theological tradition is discernible and demonstrable, this can contribute positively to the current debates on Justification within the Reformed churches, further encouraging the semper reformanda principle. Furthermore, one hopes that a living Reformed tradition will enable improved ecumenical relationships and lead to greater unity in the universal Church which has often been divided over the doctrine of Justification. Perhaps the work of Calvin, Edwards, and Wright can assist today’s Reformed theologians by pointing us in a constructive way forward.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die werk van Johannes Calvyn, Jonathan Edwards, en NT Wright ten opsigte van die leerstelling aangaande die regverdigmaking deur die geloof. As 'n vergelykende studie in die teologie, het hierdie studie ten doel om areas van kontinuïteit en diskontinuïteit tussen hierdie drie teoloë te vind. Aangesien al drie geïdentifiseer word, of self-identifiseer, met die Gereformeerde teologiese tradisie, poog die studie om te onderskei of die Gereformeerde tradisie histories oop was vir verandering, ontwikkeling en transformasie ten opsigte van die artikulasie van hierdie leerstelling. 'n Onderliggende vraag by die studie van Calvyn, Edwards, en Wright aangaande die leer van die regverdigmaking deur die geloof is die vraag wat dit beteken om 'n teologiese tradisie getrou te beliggaam en terselfdertyd krities binne die tradisie te staan. Aangesien hierdie studie verwys na die Gereformeerde tradisie, is die vraag of dié robuuste teologiese tradisie in werklikheid 'n "lewende tradisie" is wat oop is vir vars insigte en re-artikulasies deur opvolgende geslagte van navorsers. In hierdie opsig ondersoek die proefskrif of die Gereformeerde tradisie oor die algemeen getrou was aan die beginsels van semper reformanda en sola Scriptura. Die studie skets kortliks die historiese ontwikkeling van die leer van die regverdigmaking deur die geloof tydens enkele belangrike tydperke in die kerkgeskiedenis. Dan volg hoofstukke oor onderskeidelik Calvyn, Edwards, en Wright, waarin hulle belangrike werke oor die onderwerp ondersoek word. Hierdie analise neem kennis van hoe elkeen van hulle bepaalde onderwerpe definieer wat met die leerstelling oor die regverdiging deur die geloof verband hou. Dit sluit in die begrippe "regverdigmaking", "geloof", “God se geregtigheid", "toerekening", en die posisie van gehoorsaamheid en goeie werke in verhouding tot regverdigmaking. Die gedeeltes oor Calvyn, Edwards, en Wright sluit ook ‘n bespreking van die akademiese resepsie en evaluering van elkeen se werk in. Die laaste hoofstuk bespreek die idee van "tradisie" as 'n dinamiese, lewende, en deurlopende gesprek oor doktriene. Hierdie afdeling fokus ook op 'n paar van die belangrikste ooreenkomste en verskille in Calvyn, Edwards, en Wright se standpunte oor regverdigmaking. Die oorhoofse doel is om te kyk na die werk van een van die vooraanstaande teoloë van die Protestantse Hervorming, spesifiek in die Gereformeerde tradisie - Johannes Calvyn - en te ondersoek hoe latere teoloë, in verskillende historiese kontekste, sy artikulasie van die leerstelling oor regverdigmaking ontwikkel, daarop bou, daarop reageer, of daartoe bydra. Edwards verteenwoordig die 18de eeuse Puriteins-beïnvloede Amerikaanse kolonialiste en die Gereformeerde teologie van hul dag. N.T. Wright is gekies as verteenwoorder uit die 20ste en 21ste eeuse Engelstalige wetenskaplike wereld. Wright benader die onderwerp van regverdigmaking as 'n Anglikaanse Nuwe Testamentiese spesialis en historikus. Aangesien sowel Edwards as Wright verbonde is aan die Gereformeerde tradisie en gespreksgenote binne daardie tradisie gevind het, gee hulle ʼn belangrike aanduiding van die rigting waarin hierdie leerstelling sedert die Reformasie ontwikkel het. Ten slotte, ‘n fokus op 'n lewende teologiese tradisie kan 'n positiewe bydrae lewer tot die huidige debatte oor regverdigmaking in die Gereformeerde kerke, en die beginsel van semper reformanda verder aanmoedig. Die fokus op ʼn 'n lewende Gereformeerde tradisie kan beter ekumeniese verhoudings bevorder en tot groter eenheid in die universele (“katolieke”) kerk lei, wat dikwels oor die leer van die regverdigmaking deur die geloof verdeel is en verdeel word. Miskien kan die werk van Calvyn, Edwards, en Wright vir vandag se Gereformeerde teoloë ʼn konstruktiewe rigting vorentoe aandui.
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Smith, Daniel L. "The religion of the landless : a sociology of the Babylonian Exile." Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:cb08e6da-28ac-4246-90fc-cd027e4bdfef.
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In this study, the Babylonian Exile of the Jews is approached from the perspective of a sociological analysis of more recent historical cases of mass deportation and refugee behaviour. After this survey, four behaviour patterns are isolated that function as 'Mechanisms for Survival' for minorities in crisis and under domination in a foreign environment. These 'Mechanisms' include 1) Structural adaptation, 2) The rise of, and conflict between, new leaders. 35 new Folklore patterns, especially 'Hero' stories, and 4) adoption or elaboration of ritual as a means of boundary maintenance and identity preservation. These four mechanisms are then illustrated from Exilic texts of the Old Testament. The rise of Elders and the changing nature of the Bet Abot is seen as structural adaptation. The conflict of Jeremiah and Hananiah, and the advice of Jeremiah in his 'letter', is seen as the conflict of new leaders in crisis. The 'Diaspora Novella' is compared to Messianic expectation and especially to Suffering Servant to show how folklore can reflect social conditions and serve a function as 'hero stories'. Finally, the latest redactional layers of 'P' reveal concern for purity and separation that expressed itself in social isolationism and boundary maintenance, particularly in the dissolution of marriages with foreign wives. There is also a section on social conflict after the restoration, as a measure of the independent development of exilic social ideology and theology. The conclusion is that sociological analysis of the Exilic material reveals the exilic-post-exilic community exhibiting features of a minority group under stress, and the creative means by which that group responds by Mechanisms for Survival.
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Lee, Chul Woo. "A socio-rhetorical analysis of Romans 7 : with special attention to the law." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/52132.
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Thesis (DTh)--Stellenbosch University, 2001ENGLISH ABSTRACT: This study aims to interpret Romans 7 with special reference to the law. Both Romans 7 and the law in Paul are very difficult to understand. However, both are important for an understanding of Pauline theology and the gospel. In the past historical critical analyses were usually done in order to solve problematic passages like Romans 7 in Paul's letters. In this study a socio-rhetorical analysis is utilized. To start with, previous research is briefly dealt with in order obtain an overall picture of the understanding of the law in the past. From this overview more than ten problem areas are identified. Then, socio-rhetorical analysis is briefly explained. This is a multi-dimensional and multi-disciplinary method developed by Vernon Robbins, which sees the text as having various textures. In this research the method is utilized with some modifications. In chapter 4 the macrostructure of Romans is established by means of epistolary analysis and rhetorical analysis. Next, Rom. 7 is established as a rhetorical unit within Rom. 5-8 as the broader co-text of Rom. 7. After that the rhetorical situation of Romans is discussed, as well as some of Paul's rhetorical devices and styles. Finally, the rhetorical species of Romans is determined as deliberative rhetoric. From chapters 5 to 7, Rom. 7 is analyzed, using different textual analyses. In an analysis of inner texture repetitive-progressive texture, opening-middle-closing texture, and argumentative texture are discussed. Here an enthymemic analysis is used in order to chart Paul's argumentative flow of thought. From this it is concluded that Rom. 7: 1-6 is an analogy, which is an important tool for argumentation, and that the present tense in Rom. 7:14-25 functions as part of a combination of autobiographical-typical-rhetorical features for the purpose of argumentation. In the analysis of intertexture the scriptural intertexture is investigated: recitation with omission and thematic elaboration. In the cultural intertextual analysis some Jewish cultural intertextures are noted, namely, Rom. 7:8-10 as an allusion to both Gen. 3 and Exod. 3, Paul's usage of the "1," the law, slavery image, and the evil inclination. It is also interesting that Rom. 7: 15 & 19 and the "I" are allusions to Greek tragedy, sin as power, and slavery as Greco-Roman cultural intertexture. In analyzing the social intertexture it can be concluded that the marriage analogy is closer to Jewish marriage than to Greco-Roman marriage. The final analysis is an investigation of the theological texture. Here salvation history and the covenant of God are first dealt with in order to get to grips with Paul's theological world. Then, Pauline hamartiology, anthropology, and finally, nomism are investigated. The conclusion is that VOl-lOS' in Rom. 7 mostly denotes the universal moral law of God, both written and unwritten, not just the Mosaic law; though in some cases it denotes "principle" or "rule" as in vv. 21-25. Rom. 7 as a whole is a refutation of the objection or misunderstanding that might be raised regarding Paul's statements of the law in previous chapters. In Rom. 7 Paul elaborates the relationship between believers and the law, and the function of the law in relation to sin in an unregenerate person. In so doing, he vehemently denies that the law is sin, and vividly indicates the function of the law using his own experience.
AFRIKAANSE OPSOMMING: Hierdie navorsing fokus op Rom. 7 met spesifieke verwysing na die wet. Hoewel sowel die wet by Paulus en Rom. 7 moeilike onderwerpe is om te verstaan, is beide van besondere belang vir In verstaan van die teologie van Paulus en die evangelie. In die verlede is gewoonlik van histories-kritiese studies gebruik gemaak in die bestudering van sulke probleme. Hier word van In sosio-retoriese benadering gebruik gemaak. Daar word eers aandag gegee aan vorige navorsing om In beeld te kry van die wyse waarop die wet in die verlede verstaan is. Na aanleiding van hierdie oorsig word meer as tien probleemareas geidentifiseer. Vervolgens word In kort uiteensetting van sosio-retoriese analise gegee. Dit is In multidimensionele en multidissiplinere benadering wat deur Vernon Robbins ontwikkel is en wat In teks as In hegte eenheid van verskillende teksture sien. In hierdie studie word hierdie metode gebruik, ofskoon met In paar aanpassings. Die makrostruktuur van Romeine word in hoofstuk 4 met behulp van In epistolere en retoriese analise nagegaan. Daarna word Rom. 7 as In retoriese eenheid binne Rom. 5-8 as die breer ko-teks van Rom.7 aangedui. Vervolgens word die retoriese situasie van Romeine asook bepaalde retoriese tegnieke en strategiee van Paulus bespreek. Die standpunt word ingeneem dat Romeine as deliberatiewe retoriek beskou moet word. In hoofstukke 5 tot 7 word die verskillende teksture van Rom. 7 aan die orde gestel. Die herhalend-progressiewe tekstuur, begin-middel-slot tekstuur en die argumentatiewe tekstuur word ondersoek om die interne tekstuur vas te stel. In Analise van die ethumeme in die teks lewer ook In bydrae om die vloei van die argument te kan volg. Hieruit volg dat Rom. 7:1-6 as In analogie beskou moet word, wat In belangrike rniddel in argumentasie was. Verder kan afgelei word dat die teenswoordige tydsvorm in Rom. 7: 14-25 In onderdeel is van die kombinasie van outobiografies-tipies-retoriese kenmerke wat in argumentasie gebruik word. In die bestudering van die intertekstuur word aandag aan die volgende voorbeelde van skriftelike intertekstuur gegee: resitasie (met weglatings) en die uitbou van In tema. By die bestudering van die kulturele intertekstuele analise kom voorbeelde van Joodse intertekstuur aan die orde: Rom. 7:8-10 as toespeling op Gen. 3 en Eks. 3, Paulus se gebruik van die "ek", die wet, die beeld van slawe en die bose begeerte. Verder kan Rom.7:15, 19 en die "ek" as toespelings op Griekse tragedies, die sonde as mag, en slawemy as Grieks-Romeinse kulturele intertekstuur gesien kan word. Wat die sosiale intertekstuur betref word bevind dat die analogie van die huwelik meer verwantskap met die Joodse huwelik as met die Grieks- Romeinse huwelik vertoon. Ten slotte word die teologiese tekstuur ondersoek. Eers word aandag gegee aan die heilsgeskiedenis en die verbond van God om In begrip van die teologiese wereld van Paulus te verkry. Daama word die hamartologie, antropologie en ten slotte die wet by Paulus ondersoek. Daar word bevind dat VOl-lOS" in Rom. 7 meestal die universele morele wet van God, geskrewe en ongeskrewe, en nie net die wet van Moses nie, aandui. In bepaalde gevalle, soos in Rom.7:21-25, beteken dit "beginsel" of reel." Rom.7 is in sy geheel'n verwerping van die beswaar of misverstand wat na aanleiding van Paulus se uitsprake oor die wet in die vorige hoofstukke kon ontstaan het. Paulus stel in Rom.7 die verhouding tussen gelowiges en die wet aan die orde asook die funksie van die wet met betrekking tot sonde by die onbekeerde. Op hierdie wyse ontken hy ten sterkste dat die wet sonde is terwyl hy ook die funksie van die wet met behulp van sy eie ervaring uitbeeld.
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Adams, David. "The transformative ethos of Ephesians 5:21-33 and its implications for a contemporary South African context." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53689.
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Thesis (MPhil)--Stellenbosch University, 2003.ENGLISH ABSTRACT: The New Testament passage that treats the dynamics of the marriage relationship most extensively is Ephesians 5:21-33. This passage is embedded in the Ephesian domestic code, which employs a conventional form used widely in the first-century Mediterranean world and which consequently reflects a patriarchal hierarchy. Does this, however, imply that Ephesians is advocating a marriage relationship that is patriarchal and hierarchical, or does this passage point beyond the particular first-century cultural context to a loftier ideal? Scholars are today divided in their assessments of Ephesians 5:21-33. Some regard the passage as a reactionary accommodation to the status quo, while others excuse this social conformity as being necessitated by a struggle for survival in a hostile first-century world. This thesis seeks to re-read Ephesians 5:21-33 rhetorically against the background of the socio-historical context of the first-century Mediterranean world and prevailing perspectives on the status of women, domestic social structures, and marriage. It takes into consideration the general rhetorical thrust of Ephesians as a whole, the particular way in which Ephesians 5:21-33 is framed textually, as well as the structure, content and uniquely Christological context. Such a re-reading shows that the conventional household code of the first century is in fact infused with a radical transformative ethos which subtely, but significantly, challenges the patriarchal hierarchy. For, it invites readers to step into a new, alternative reality in Christ, thereby entering a place of ongoing reorientation in their marriage relationships, embracing an attitude of mutual submission and other-centred service towards each othera marriage relationship modeled on the relationship between Christ and the church. This points to the conclusion that it is this transformative ethos in Ephesians 5:21-33 that is transculturally normative rather than the first-century patriarchal hierarchy in which it is embedded. This has profound implications for pastoral ministry in present-day South Africa, for readers from more traditional backgrounds often read this passage as simply reinforcing the patriarch ally hierarchical status quo, while readers from less traditional backgrounds may tend merely to dismiss it as archaic and irrelevant. In reality, the transformative ethos of Ephesians 5:21-33 provides an ongoing challenge to both authoritarian hierarchical marriage structures on the one hand, and laissez faire egalitarian marriage relationships on the other, while holding out a compelling vision - a vision of a magnificent other-centred marriage partnership under the lordship of Christ.
AFRIKAANSE OPSOMMING: Efesiërs 5:21-33 is by uitstek dié gedeelte in die Nuwe Testament wat die dinamika van die huweliksverhouding op die mees uitgebreide wyse behandel. Hierdie gedeelte is onlosmaaklik verbonde aan die Efesiese huisreëls, wat weer gebaseer is op die konvensionele vorm wydverspreid in die eerste-eeuse Mediterreense wêreld, en weerspieël gevolglik 'n patriargale hiërargie. Die vraag is egter of hierdeur geïmpliseer word dat Efesiërs 'n patriargale en hiërargiese huweliksverhouding verkondig, of wys hierdie gedeelte, verby die bepaalde eerste-eeuse kulturele konteks heen, na 'n hoër ideaal? Geleerdes is vandag verdeeld in hulle beoordeling van Efesiërs 5:21-33. Sommige beskou die gedeelte as 'n behoudende aanpassing van die status quo, terwyl ander hierdie sosiale behoudendheid verskoon as genoodsaak deur die stryd om oorlewing in 'n vyandige eersteeeuse wêreld. Hierdie tesis beoog om Efesiërs 5:21-33 retories te herlees teen die agtergrond van die sosio-historiese konteks van die eerste-eeuse Mediterreense wêreld en die heersende sienings van die status van vroue, huishoudelik-sosiale strukture en die huwelik. Dit neem in aanmerking die algemene retoriese strekking van Efesiërs as geheel, die bepaalde tekstuele omraming van Efesiërs 5:21-33, sowel as die struktuur, inhoud en unieke Christologiese konteks. So 'n herlees toon dat die konvensionele huishoudelike kode van die eerste eeu in werklikheid besiel was met 'n radikaal herskeppende etos wat op subtiele, maar betekenisvolle, wyse die patriargale hiërargie uitdaag. Want, dit nooi lesers om 'n nuwe, alternatiewe werklikheid in Christus te betree vanwaar hulle hulself voortdurend kan heroriënteer in hul huweliksverhouding, en 'n houding van wedersydse onderworpenheid en ander-gesentreerde diens aan mekaar aanvaar - 'n huweliksverhouding gemodelleer op die verhouding tussen Christus en die kerk. Só 'n herlees lei tot die gevolgtrekking dat dit hierdie herskeppende etos van Efesiërs 5:21- 33 is wat transkultureel normatief is, eerder as die eerste-eeuse patriargale hiërargie waaraan dit onlosmaaklik verbonde is. Dit bring diepgaande implikasies vir die pastorale bediening in die hedendaagse Suid-Afrika mee, want lesers met 'n meer tradisionele agtergrond lees dié gedeelte dikwels as 'n versterking van die patriargale, hiërargiese status quo, terwyl lesers met 'n minder tradisionele agtergrond mag neig om die gedeelte bloot af te maak as argaïes en irrelevant. In werklikheid voorsien die herskeppende etos van Efesiërs 5:21-33 'n volgehoue uitdaging aan beide outoritêr-hiërargiese huwelikstrukture aan die een kant, en laissez faire gelykmakende huweliksverhoudinge aan die ander kant, terwyl dit 'n dwingende visie voorhou - 'n visie van 'n heerlike ander-gesentreerde huweliksvennootskap onder die heerskappy van Christus.
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Du, Toit Philip la Grange. "Paul and Israel : flesh, spirit and identity." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85831.
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Kuenstel, Annegret. "Preaching about the Last judgment in the New Testament? : a hermeneutical approach to the portrayal of the Last Judgment in Luk 16:19-31 and Rev 20:11-15." Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/17451.
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Assignment (M. Div.)--University of Stellenbosch, 2006.ENGLISH ABSTRACT: This assignment deals with the question of whether and how it is possible to preach about texts on the last judgment in the New Testament under the premise of a merciful God. This question will be approached from a hermeneutical angle. Therefore the researcher will, after some introductory comments, deal with two different texts about the last judgment (Luk 16:19-31 and Rev 20:11-15) and investigate them exegetically. This will form a large part of the assignment. After the exegesis, a homiletical as well as a systematical reflection will be done on these specific biblical texts. Each of these chapters will conclude with a draft of a sermon on the texts, showing what a possible sermon on these texts may look like. In the last chapter, the researcher will summarize the approaches she used on her way from the biblical texts to the sermons. A general outline of different approaches depicting how a sermon on the last judgment in the New Testament can be done is followed. The researcher will come to the conclusion that it is possible to preach about the last judgment in the New Testament under the premise of a merciful God. She shows this in dealing with the biblical texts in exegetical and contextual, rhetorical and historical, theological and homiletical ways.
AFRIKAANSE OPSOMMING: Hierdie werkstuk handel oor die vraag of en inderdaad hoe dit moontlik is om te preek oor tekste wat handel oor die laaste oordeel in die Nuwe Testament vanuit die veronderstelling van ‘n genadige God. Hierdie vraag sal benader word vanuit ‘n hermeneutiese hoek. In hierdie verband sal die navorser, na ‘n paar inleidende opmerkings, handel met twee verskillende tekste oor die laaste oordeel nl. Luk 16:19-31 and Openbaring 20:11-15. Hierdie tekste sal eksegeties ondersoek word en dit sal ‘n groot deel uitmaak van hierdie werkstuk. Na die eksegese sal ‘n homiletiese sowel as ‘n sistematiese refleksie gedoen word oor hierdie spesifieke Bybeltekste. Elk van hierdie hoofstukke sal afgesluit word met ‘n preekontwerp van die teks wat sal dien as voorstel hoe ‘n moontlike preek oor die betrokke teks sal kan lyk. Binne die laaste hoofstuk sal die navorser ‘n opsomming maak van al die benaderings deur haar gebruik op haar weg vanaf die Bybelse tekste na die preke. ‘n Algemene raamwerk van die verskillende benaderings wat voorstel hoe ‘n preek oor die laaste oordeel in die Nuwe Testament gedoen kan word sal hierop volg. Die navorser sal dan tot die gevolgtrekking kom dat dit wel moontlik is om oor die laaste oordeel in die Nuwe Testament te preek vanuit die veronderstelling van ‘n genadige God. Dit dui sy aan deur op ‘n eksegetiese en kontekstuele, ‘n retoriese en historiese, en op ‘n teologiese en homiletiese wyse te handel met die Bybeltekste.
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Ok, Il. "An analysis of the intercalation of Mark 11:12-25 in light of narrative criticism and the oral aspect of Mark." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86501.
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Thesis (MTh)--Stellenbosch University, 2014.ENGLISH ABSTRACT: Mark 11:12-25 has been identified as an intercalation or sandwich structure (A-B-A) by many scholars as consisting of three linked episodes: the cursing of the fig tree (11:12- 14), the cleaning of the temple (11:15-19), and the withered fig tree (11:20-25). Using the function of intercalation, Mark 11:12-25 is then interpreted symbolically as a prophecy of the destruction of the temple. This interpretation, however, the researcher argues, is implausible. To substantiate this claim, the research aims to interpret Mark 11:12-25 in the light of narrative criticism and the oral aspect of Mark. Chapter 2 lays the basic foundation for the current research. This includes a brief history of the study of Mark, the historical interpretation of Mark 11:12-25, a comparison between Matthew and Mark, and of studies concerned with intercalation. Various differing opinions of intercalation are given that complicate our understanding of its function. The main goal of chapter 3 is to examine Mark 11:12-25 according to three narrative elements, namely setting, characters and events. On the grounds that every scene in Mark 11 is connected naturally in the time and space setting, it will be argued that Mark did not arrange the two stories in Mark 11:12-25 as intercalation with a theological purpose. Although some argue that the two stories do not fit the character of Jesus, on the contrary, it will be argued that both stories strengthens the authority and power of Jesus as it is depicted in the Gospel of Mark. If Jesus teaching is considered (11:20-25), then the symbolic interpretation of the prophecy of the destruction of the temple cannot be sustained. Chapter 4 deals with the oral aspect of Mark. Mark’s community were in all likelihood not readers, but hearers. Dewey offers some characteristics of oral narratives, particularly their additive and aggregative structures and their participatory character. These, she argues, helps the reader to interpret the various aspects of Mark that have divided both scholars and literary critics of the Gospel. Therefore, the fig tree story and the temple story will be examined in the light of the oral aspect of Mark. The final chapter will offer a summary of each chapter and a synthesized conclusion.
AFRIKAANSE OPSOMMING: Om Markus 11:12-25 korrek te interpreteer is vir 'n lang tyd reeds ʼn debatteerbare saak. Die gedeelte word dikwels as 'n invoeging (A-B-A) geïdentifiseer wat uit drie verweefde episodes bestaan: die vloek van die vyeboom (11:12-14), die skoonmaak van die tempel (11:15-19), en die verdorde vyeboom (11:20-25). Deur klem te lê op die funksie van die invoeging, interpreteer baie geleerdes Markus 11:12-25 as 'n simboliese voorspelling van die vernietiging van die tempel. Hierdie interpretasie, argumenteer die navorser egter, is onhoudbaar. Om die stelling te staaf, poog die navorsing om Markus 11:12-25 in die lig van vertellingskritiek en die mondelinge aspek van Markus te lees. Hoofstuk 2 lê die basiese fondasie van die skripsie. Dit sluit ‘n kort geskiedenis in van die studie van Markus, die historiese interpretasie van Markus 11:12-25, ‘n vergelyking tussen Matteus en Markus, en 'n opsomming van studies gemoeid met invoegings. Die verskillende menings oor die funksie van invoegings, wat die verstaan van Markus 11:12- 25 bemoeilik sal ook bespreek word. Die hoofdoel van hoofstuk 3 is om Markus 11:12-25 te ondersoek volgens drie narratiewe elemente, naamlik die setting, die karakter en die gebeure daarin vervat. Op grond daarvan dat elke toneel in Markus 11 verbind is ten opsigte van tyd en ruimte word aangevoer word dat Markus nie die twee stories in Markus 11:12-25 as invoeging met 'n teologiese doel georden het nie. Alhoewel sommige argumenteer dat die twee stories nie by die karakter van Jesus pas nie, sal dit in teendeel aangevoer word naamlik dat beide stories die gesag en mag van Jesus, soos dit uitgebeeld word in die evangelie van Markus, versterk. Hoofstuk 4 handel oor die mondelinge dimensie van Markus. Markus se gemeenskap was in alle waarskynlikheid nie lesers nie, maar hoorders. In die verband bied Dewey 'n paar eienskappe van mondelinge vertelling aan, veral die toevoeging en kumulatiewe strukture en deelnemende karakter daarvan. Hierdie, betoog sy, help die leser om die verskillende aspekte van Markus wat kritici van die Evangelie verdeel, te interpreteer. Die laaste hoofstuk bestaan uit ‘n opsomming van elke hoofstuk en ‘n gesintetiseerde gevolgtrekking.
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Cezula, Ntozakhe Simon. "Identity formation and community solidarity : second temple historiographies in discourse with (South) African theologies of reconstruction." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80038.
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Thesis (PhD)--Stellenbosch University, 2013.ENGLISH ABSTRACT: This study is motivated by a call by some African theologians for an African theology of reconstruction, specifically Mugambi. Its intended contribution is to propose a biblical paradigm from the Old Testament for an African theology of reconstruction. The study is fully convinced that a successful reconstruction process in Africa is possible if the process of identity formation is recognised as a strongly influential force on the process. The identity formation process needs to be consciously driven into a particular direction. The study identifies two factors that influence the success or failure of a reconstruction process. The two factors, which are conversely related, are community solidarity and social conflict. Community solidarity facilitates reconstruction and social conflict retards it. As far as the study is concerned, both of these factors are products of identity formation. If an identity formation process is exclusive it results in social conflict and if it is inclusive it results in community solidarity. The unfortunate part, according to the study, in any newly liberated nation, is that identity formation is inevitable. Because the Judean community of the Second Temple was a newly liberated community, the study suggests an exploration of their identity formation process. Although the contexts might not be the same, the suggestion is based on the hope that some lessons which can be of value to the African identity formation process might be learnt. The different ideologies that endeavoured to direct the identity formation of that community can potentially inform us of important issues to take note of when engaging in an identity formation process. Amongst the diverse historiographies of the Second Temple period, the study will explore two historiographies, namely, Ezra-Nehemiah and Chronicles. There are two reasons why these particular historiographies are chosen. The first one is that Nehemiah has already been proposed by some scholars as a biblical paradigm for a theology of reconstruction. The second one is that Chronicles, in many respects is related to Nehemiah and therefore provides a suitable comparison for a research study of this nature.
AFRIKAANSE OPSOMMING: Hierdie studie word gemotiveer deur ‘n oproep deur sommige Afrika-teoloë tot ‘n Afrikateologie van rekonstruksie, veral deur Mugambi. Die bydrae wat die studie wil maak is om ‘n bybelse paradigma vanuit die Ou Testament vir ‘n Afrika-teologie van rekonstruksie voor te stel. Die studie is oortuig daarvan dat ‘n suksesvolle rekonstruksie in Afrika moontlik is as die proses van identiteitsvorming erken word as ‘n sterk-beïnvloedende krag in hierdie rekonstruksie. Die identiteitsvormingsproses moet doelbewus in ‘n bepaalde rigting gestuur word. Hierdie studie identifiseer twee faktore wat bepalend is vir die sukses al dan nie van die rekonstruksieproses. Die twee faktore wat oneweredig aan mekaar verwant is, is gemeenskapsolidariteit en sosiale konflik. Gemeenskapsolidariteit fasiliteer rekonstruksie, terwyl sosiale konflik dit vertraag. Hierdie studie aanvaar dat beide hierdie faktore produkte van ‘n identiteitsvormingsproses is. As ‘n identiteitsvormingsproses eksklusief funksioneer, lei dit tot sosiale konflik, maar as dit inklusief is, is die resultaat gemeenskapsolidariteit. Die ongelukkige deel hiervan, volgens hierdie studie, is dat identiteitsvorming in ‘n nuut-bevryde nasie onafwendbaar is. Aangesien die Judese gemeenskap van die Tweede Tempelperiode ‘n nuutbevryde gemeenskap was, stel hierdie study voor dat ‘n verkenning van hul identiteitsvormingsprosesse gemaak moet word. Hoewel die onderskeie kontekste nie dieselfde mag wees nie, word hierdie voorstel gemaak vanuit die hoop dat ‘n aantal lesse geleer kan word wat van waarde mag wees vir die Afrika identiteitsvormingsprosesse. Die verskillende ideologieë wat invloedryk was in die identeitsvormingsprosesse van daardie gemeenskap kan ons potensieel bewus maak van belangrike kwessies waaraan aandag gegee moet word in ‘n identiteitsvormingsproses. In die konteks van die diverse historiografieë van die Tweede Tempelpreiode sal twee historiografieë verken word, naamlik Esra-Nehemia en Kronieke. Daar is twee redes waarom hierdie spesifieke historiografieë gekies is. Die eerste is dat Nehemia alreeds voorheen voorgestel is as ‘n moontlike bybelse paradigma vir ‘n teologie van rekonstruksie. Die tweede is dat Kronieke in vele opsigte aan Nehemia verwant is en juis daarom ‘n gepaste vergelykingsbron is in ‘n navorsingstudie soos hierdie.
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Fachhai, Laiu. "The promise of land in the Old Testament : a theological-ethical study of its nature, conditions, and purpose." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52558.
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Thesis (MTh)--Stellenbosch University, 2001ENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to what theological-ethical implications the nature, conditions, and purpose of the promise of land entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the study is mainly based on the narratives and prophetic literature, as the promise of land is mostly found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15 and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel 7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is conditional. Possession and continual possession of the promised land will depend on the Israelites' observance of the stipulations of the land covenants. In order to possess and continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life, pursue righteous and justice, share the land equally among themselves, and care for the land according to the will of the giver. Failure to observe these stipulations will result in losing the land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and were restored to the promised land. All these conditions apply (some of them analogously orland metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole world. By promising a land to the Israelites, God wants to use the promised land and its people as a standard measure for other lands and nations. In this way, the promise of land is not so much a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect every people's ethnic identity and their "God-given" land. On the other, the promised land is not exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21- 23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of resources including land regardless of color, creed, and language. The promised land, for that matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human has a right to the land. The earth, God's creation-gift, if shared and managed according to the will of the giver, is enough to provide a home to everyone and meet his or her needs.
AFRIKAANSE OPSOMMING: Hierdie navorsing bestudeer die landbelofte in die Ou Testament. Spesiale klem word gele op die teologies-etiese implikasies ten opsigte van die aard, voorwaardes en doel van die belofte - en die betekenenis daarvan vir die Israeliete en vir ons vandag. Die bestek van hierdie tesis is die finale vorm van die Ou Testament (hier die 39 boeke van die Protestantse Bybel), maar die fokus val op die verhalende en profetiese literatuur, waarin die landsbelofte meeste aangetref word. Noukeurige analise van die aard van die vier land-verbond tekste van Genesis 15 en 17 (Abraham-verbond), Eksodus 19-24 (Sinai-verbond; vgl. Deut 5:6-18; 12-16),2 Samuel 7:5-29 (Dawid-verbond), en Jeremia 31 :31-34 (nuwe verbond) toon dat Jahwe se belofte (gawe) van land aan Abraham en sy nakomelinge (die Israeliete) in die Ou Testament voorwaardelik is. Die huidige en toekomstige besit van die beloofde land vereis dat die Israeliete die voorskrifte van die landverbond nakom. Om die land te kan eien en die eienaarskap daarvan voort te sit, moet die Israeliete Jahwe uitsluitlik aanbid, 'n gewyde lewe voer, reg en geregtigheid nastreef, die land eweredig met mekaar dee! en omsien daama ooreenkomstig die wil van die gewer. Om te faal in die nakom van hierdie opdragte sal veroorsaak dat die land weerhou word (eksiel). Israel het misluk, en is in ballingskap gevoer. Dit was egter nie die finale woord nie. Die belofte van land impliseer ook die belofte van herstel (restorasie van die land) indien die Israeliete hulle tot die Here sou terugkeer. Dit het hulle gedoen, en die beloofde land is aan hulle terugbesorg. Hierdie voorskrifte geld ook vandag vir ons (sommige weI analogies en/of metafories) waar ons die planeet aarde, God se skeppingsgawe, bewoon. Die doel van die landsbelofte is seen, beide as materiele welvaart en geestelike seen in die ken en aanbied van Jahwe God. Hierdie seen geld vir die Israeliete soos ook vir die ganse wereld. Deur land te beloof aan die Israeliete, bepaal God dat dit gebruik moet kan word vir alle inwoners as 'n standaardmaatstaf ook vir ander lande en nasies. Op die manier is die beloofde land nie slegs 'n voorreg nie maar ook 'n verantwoordelikheid. Enersyds bied die beloofde land aan die Israeliete, soos ook vir ander mense, 'n ruimtelike etniese identiteit, wat meebring dat alle etniese identiteite en hulle "Godgegewe" grond respek verdien. Andersyds geld die landsbelofte nie uitsluitlik vir die Israeliete nie, dit is 'n ruimte waar ook ander mense (vreemdelinge) mag woon (Eze 47:21-23). Dit stel onvermydelik aan ons 'n uitdaging tot vreedsame naasbestaan en verdeling van hulpbronne insluitend grond, benewens verskille in kleur, godsdiens en taal. Die beloofde land, trouens die hele aarde, is God se kollektiewe gawe aan die hele mensdom. Daarom is elke persoon geregtig op land. Die aarde, God se skeppings gawe, is toereikend om vir elkeen 'n tuiste te verskaf en aan sy of haar behoeftes te voldoen, mits dit gedeel en bestuur word volgens die wil van die gewer.
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Adams, Ernest Austin. "The sovereignty of God in the Biblical basis of the theological view of predistination." Thesis, 2012. http://hdl.handle.net/10210/6407.
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M.A.This research was conducted to establish greater clarity regarding God's sovereignty and His predetermined will. Many different views are held on this subject. Views on predestination have been much debated over the centuries with many believers being undecided or unsure on this subject. What adds to the confusion is that man cannot comprehend life outside of time and therefore finds it difficult to grasp the concept of God having knowledge of all things occurring within time. In order to gain a greater perspective and insight on the subject it was decided to trace the development of the concept of God's establishing His predetermined will through the Scriptures. Approaches to this subject in the past were clouded by the fact that many Christian groups held to the view that the Scriptures are the infallible Word of God. Many scholars in recent years have come to the realisation that the Bible, though containing the Word of God, displays the fallibility of man. This is the approach taken in interpreting Scripture for this thesis. The view was also taken that the revelation of Christ is seen as the key to interpreting Scripture (Heb. 1:1-3). The various factors influencing the writers of Scripture were also taken into account.
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Patterson, Dorothy Jean Kelley. "Aspects of a biblical theology of womenhood." Thesis, 1997. http://hdl.handle.net/10500/15747.
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Wind, John. "Do Good to All People as You Have the Opportunity: A Biblical Theology of the Good Deeds Mission of the New Covenant Community." Diss., 2015. http://hdl.handle.net/10392/4957.
Full textAbstract:
This dissertation provides a biblical theology of the good deeds mission of the New Covenant community, with a particular focus on how one’s conception of the overall covenantal structure of Scripture affects one’s conclusions concerning the good deeds mission. Chapter 1 introduces the debate over the good deeds mission of the church, whether good deeds out to the world have equal priority with evangelism or whether evangelism retains operational priority.
Chapter 2 provides an in-depth review of the relevant literature since 1974, covering the (overlapping) categories of missiology and biblical theology. The review is divided into literature supporting either the equal priority or the evangelistic priority position, highlighting the different biblical-theological arguments offered.
Chapter 3 surveys the good deeds responsibility given to all humanity, including the initial responsibilities of Genesis 1-2, the impact of sin upon this mission as displayed in Genesis 3-7, and the partial renewal of humanity’s good deeds mandate in Genesis 8-11.
Chapter 4 explores the good deeds mission given to Abraham and his descendants until the time of Christ, distinguishing the good deeds mission of Abraham and his descendants until possession of the covenant land, the good deeds mission of Abraham’s descendants from possession of the covenant land until the exile, and the good deeds mission of Abraham’s descendants from the exile until Christ.
Chapter 5 studies the good deeds mission of God’s covenant people in the Gospels before New Covenant inauguration, divided into two categories: the earthly ministry of Jesus Christ and the pre-New Covenant ministry of his disciples, giving careful attention to the unique transitional period of Christ’s earthly ministry.
Chapter 6 analyzes the good deeds mission in the New Covenant in three distinct categories: the inaugurated New Covenant ministry of Christ, the inaugurated New Covenant ministry of disciples, and the consummated New Covenant ministry of Christ and his disciples.
Chapter 7 summarizes the biblical-theological conclusions which emerge from the research of the dissertation, recapping the main elements of a biblical theology of the good deeds mission of the New Covenant community and providing practical applications.
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Mbedzi, Pandelani Paul. "The role of the Spirit in the eschatological ethics of Revelation." Thesis, 2012. http://hdl.handle.net/10210/7564.
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M.Litt. et Phil.The role of the Spirit in the Eschatological Ethics of Revelation was a topic that has given me Great Joy to learn in the book of Revelation the role of the Spirit, Eschatology and Ethics. In this book I have discovered the plan of Salvation which was laid before the foundation of the World in a very clear manner. God, The Master of the universe, revealed to John the final story of this world's history, at the Isles of Patmos. The Trinity is well explained and even their duties as the God Head. God The Father, God The Son and God The Holy Ghost of which my dissertation is looking at the office or the role of the Spirit in the Second Coming of Christ. From Genesis to Malachi, it is God the Father who revealed himself to mankind, and from Matthew to Acts 1 : 8., It is God the Son who came in person to reveal God the Father and from Acts 1:9 to Revelation it is God the Holy Spirit who will teach us all that God the son could not finish teaching us. The Script is divided into Five Chapters which are the orientation into the book of Revelation, the theology and the ethics of the book of Revelation, the Eschatological Ethics in Revelation, the Holy Spirit in Revelation and the role of the Spirit and the Eschatological Ethics of Revelation, which is the theme of this script. Then we have the conclusion of the script. There are very few books written on Revelation and let alone on the Spirit but I have tried to outline the role of the spirit in this great book of the Bible and I hope to research further on some issues that are hard in Revelation. It is the book that summarises the history of the World Kingdoms in only 22 Chapters and I have limited mine to only Five Chapters. The Spirit has played the greatest role in Revelation because according to plan it is the time for it to play its role. The last events of this world will be shocking, the devil is angry. In the book of Revelation God calls Himself as the King of kings and Lord of Lords. He is the Almighty God. All creation own their existence to Him. It was one book of the Bible I did not like reading, but the research has helped me to develop some liking for the book. It is the book for our modern generation and unlike the book of Daniel which was to be put away until the end times, this one is to be read and a blessing is pronounce to the one who will read the book. We need to read this book very much and books that are in context should be written about the book. The few books that have been written on Revelation are not all very relevant. They miss the point. Most of them need well researched books to make clear the mysteries that are in Revelation and the Bible explains itself even in other books of the Bible which can also be used to explain the book of Revelation. The book of Daniel even though its in the old Testament, it has a lot in common with the book of Revelation. The book of Revelation opens for the reading of the book of Daniel in the old Testament and for one to understand Revelation well, one needs to read the book of Daniel together with Revelation. The beasts in Daniel are the beasts in Revelation. Even though some people would want to divide the old and the new Testament, they are the same and they interpret each other very well. The new testament has a lot of old testament quotations. I am trying to correct some misinterpretation of some verses found in the Book of Revelation and It will be good for any one who will read this script to read it carefully and critically because in the field of learning we learn by making mistakes and your input will be appreciated. In Revelation the devil is being given the last warning and all those that need life are called to come out of Babylon the Mother of all Harlots because if we do not come out of her and keep the commandments of God, then we will drink of the wrath of God which will be poured without a mixture for all those that worship the beast and its image.
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Kim, Eun-Jung. "RECONSIDERING ETERNAL LIFE IN THE OLD TESTAMENT: THE IDEA OF RESURRECTION ROOTED IN THE TORAH." Diss., 2016. http://hdl.handle.net/10392/5063.
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ABSTRACT
RECONSIDERDING ETERNAL LIFE IN THE OLD TESTAMENT:
THE IDEA OF RESURRECTION ROOTED IN THE TORAH
Eun-Jung Kim, Ph.D.
The Southern Baptist Theological Seminary, 2015
Chair: Dr. Russell T. Fuller
This dissertation reconsiders the historical, scriptural and theological grounds for the early presence of the hope of resurrection and eternal life in the OT. Chapter 1 reviews the critical view of late development of the resurrection hope in the OT which has significant exgetical and theological defects.
Chapter 2 surveys the history of exegetical tradition regarding the idea of resurrection of the dead in the OT. The survey includes the ancient translations of the Hebrew Bible, intertestamental apocrypha and pseudepigrapha, the rabbinic literature, and Christian writers from early church Fathers. Jewish and Christian interpretative traditions consistently support the presence of the idea of resurrection in the OT.
Chapter 3 examines scriptures in the Torah where the idea of resurrection of the dead and eternal life is found. Although the Torah does not employ the wordings “resurrection” and “eternal life,” these concepts are found in the promises of life and the land. Contrary to the major scholarly view, these promises do not merely reflect the corporate nature. Rather, they foreground individuality of the hope of eternal life and bodily resurrection.
Chapter 4 examines Scriptures in the Prophets and the Writings where the idea of resurrection of the dead and eternal life is found. This examination shows that the hope of resurrection and eternal life had been already firmly rooted and fully bloomed into maturity in the Prophets and the Writings.
Chapter 5 presents the life-death-life structure embeded in the Torah and the rest of the OT by applying the ANE philological scope of the meaning of life to the meaning of life in the OT. The entire OT leads people to hope for the victory over death and the restoration of life eternal.
The paper concludes with the importance of the argument for the early presence of the concept of resurrection and eternal life in the OT. The argument is evaluated by its scriptural, theological, and ethical consequences.
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Mabotja, James Jan Ngwato. "The Johannine ethics within a realised eschatological framework." Thesis, 2014. http://hdl.handle.net/10210/11430.
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Hamilton, James Merrill Jr. "He is with you and he will be in you: The Spirit, the believer, and the glorification of Jesus." Thesis, 2003. http://hdl.handle.net/10392/261.
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Were OT saints indwelt by the Holy Spirit? This dissertation seeks an answer from John's Gospel. The thesis here is that John 14:17c, "He is with you, and he will be in you," encapsulates the Bible's description of the relationship between the Spirit and the believer in the Old and New Covenants.
In chapter 1 the different positions taken on this question are surveyed. The five actual positions and one alleged position are illustrated with quotations. Not all equate regeneration and indwelling. None think the Spirit had nothing to do with OT saints.
Chapter 2 contends that the OT does not present its faithful as indwelt by the Spirit. Covenant mediators have the Spirit, but the Spirit distinguishes and empowers them. God dwells among his people in the tabernacle/temple, but he does not dwell in each believer. The outpouring of the Spirit passages point to the future, saying nothing about the experience of Old Covenant believers.
Chapter 3 exegetes the Spirit passages in John.
Chapter 4 argues that John 7:39 will not permit the inference that OT saints were indwelt. This chapter lays out the OT expectation of a Spirit-anointed Messiah who inaugurates the age to come. John presents Jesus as the fulfillment of this hope, and Jesus ministers the Spirit to his people.
Chapter 5 shows that regeneration and indwelling are not equivalent in John. John presents Jesus as the replacement of the temple. Jesus is the locus of God's presence and the place where sin is dealt with. Once Jesus fulfills all sacrifice, God can take up residence in a temple where no sacrifices are offered. Jesus confers temple status on those who believe in him. When Jesus ascends, believers become the locus of God's presence with authority to forgive and retain sin, i.e., they are the new temple.
Chapter 6 concludes and summarizes. OT saints were regenerate but not indwelt. The OT does not claim its faithful were indwelt, and the NT says they were not (John 7:39). Under the Old Covenant God's dwelling was the temple. In the New Covenant God dwells in believers.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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Walker, David Stanley. "Radical evangelicalism and the poor : a challenge to aspects of evangelical theology in the South African context." Thesis, 1990. http://hdl.handle.net/10413/11400.
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Nkonyane, Vi Paulos. "A social-scientific study of the status of widows in 1 Timothy." Thesis, 1998. http://hdl.handle.net/10413/6822.
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The interest for this dissertation arose in an empirical context where the
researcher was confronted with some problems widows experienced.
Primarily, the research has been done for these widows. This was research
into especially the socio-cultural conventions of first century Palestine
(Chapter 3); the notion of widow in the Old Testament (Chapter 4); an
interpretation of 1 Timothy 5: 1-16 (Chapter 5); and the interpretation of widows in the context of the theology of 'God the Saviour'. For this purpose and in these contexts, a theory of 'symbolic interactionism' within the larger ambit of social-scientific research has been developed and illustrated and used to various degrees. This was to meet the challenge to contribute to theory development in our current theological context of transformation.Thesis (M.A.)-University of Durban-Westville, 1998.
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"A critical analysis of "all Israel will be saved" in Romans 11:25-32 in the light of sociological investigation." 2004. http://library.cuhk.edu.hk/record=b5891875.
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Liu Tsui-yuk.Thesis (M.Phil.)--Chinese University of Hong Kong, 2004.
Includes bibliographical references (leaves 117-128).
Abstracts in English and Chinese.
List of Abbreviations --- p.ix
Chapter
Chapter 1. --- INTRODUCTION --- p.1
The Issue of Rom 11 :25-32 --- p.1
Brief Survey on Scholarly Concerns --- p.4
Theological Considerations --- p.4
Text-Context-Semantic Considerations --- p.7
Purpose and Methodology of the Present Study --- p.14
The Nature of the Epistle of Romans --- p.15
The Role of Paul to the Community --- p.17
The Christian Community of Rome --- p.20
The Audience of the Epistle of Romans --- p.24
The Thesis of the Present Study --- p.24
Chapter 2. --- THE SOCIAL SETTING OF ROMANS IN THE LIGHT OF KIRCHENPOLITIK --- p.25
Building up Consensus --- p.25
The Necessity of a Consensus --- p.25
The Necessity of a Consensus for the Roman Christian Community --- p.25
The Necessity of a Consensus for Paul --- p.27
The Content of the Consensus --- p.29
Defining Self-Identity Regarding the Religion of Origin --- p.30
The Necessity of Defining Self-Identity Regarding the Religion of Origin --- p.31
Defining Self-Identity --- p.32
Freeing from Jewish Identity Markers --- p.33
Setting up New Boundary --- p.33
Resolving Conflicts --- p.35
"Conflicts between the ""“Strong"" and ""Weak""" --- p.35
Boasting of the Jewish Christians over the Gentile Christians --- p.36
Boasting of the Gentile Christians over the Jewish Christians --- p.36
Paul's Way to Resolve the Conflicts --- p.37
Giving Direction Regarding the Surrounding World --- p.38
"The ""“Chrestus"" Expulsion" --- p.38
The Content of the Instruction Regarding the Surrounding World --- p.41
Creating an Image of World --- p.41
Offering Orientations --- p.43
Establishing a Structure of Authority --- p.44
Independence of the Influence of External Authority --- p.45
Establishing Internal Authority --- p.46
The Lordship of Jesus Christ --- p.47
The Leadership of Paul --- p.48
The Structure of Authority --- p.48
Chapter 3. --- THE CONTEXT OF ROMANS IN THE LIGHT OF KIRCHENPOLITIK --- p.51
ROM 1:1-17 introducrtion in the Light of Kirchenpolitik --- p.52
Rom 1:18-5 :21 The Core Values of the Gospel: Righteousness of God-To Man's Faith in the Light of Kirchenpolitik --- p.60
Rom 6:1 -8:39 The Outworking of the Gospel: In Relation to the Individual in the Light of Kirchenpolitik --- p.66
Rom 9:1-11:36 The Outworking of the Gospel: In Relation to Israel and Gentiles in the Light of Kirchenpolitik --- p.68
Rom 12:1-15:13 The Outworking of the Gospel: for the Redefined People of God In Everyday Terms in the Light of Kirchenpolitik --- p.68
Rom 15:14-16:27 Conclusion in the Light of Kirchenpolitik --- p.70
Chapter 4. --- THE IMMEDIATE CONTEXT OF ROMANS IN THE LIGHT OF KIRCHENPOLITIK --- p.72
Paul's Concern for His Kinspeople (Rom 9:1-5) --- p.72
The Election and Mercy of God (Rom 9:6-29) --- p.74
God's Election (Rom 9:6-13) --- p.74
God's Mercy (Rom 9:14-29) --- p.75
The Word of Faith (Rom 9:30-10:21) --- p.77
The Mystery of God's Faithfulness (Rom 11:1 -24) --- p.80
A Concluding Hymn of Adoration (Rom 1 1:33-36) --- p.82
Chapter 5. --- "PAUL'S MEANING AND RHETORICAL FORCE OF ""ALL ISRAEL WILL BE SAVED"" (ROM 11:25-32) IN THE LIGHT OF KIRCHENPOLITIK" --- p.83
Paul's Intended Audience --- p.84
The Inaccurate Assumption: Gentile Christian Audience --- p.84
True Audience: Gentile and Jewish Christians --- p.84
Rom 11:25-32 in the Light of Kirchenpolitik --- p.87
The Confession(Rom 11:25-27) --- p.87
Prelude （(Rom 11:25a) --- p.88
Mystery: Hardening of Israel and Fullness of Gentiles (Rom 11:25b) --- p.92
Mystery: All Israel will be saved (Rom 11:26a) --- p.97
The Biblical Basis (Rom 11:26b-27) --- p.102
Concluding Remark (Rom 11:28-32) --- p.104
Irrevocable Divine Gifts and Call (Rom 11:28-29) --- p.105
Divine Disobedience and Mercy (Rom 11:30-32、) --- p.108
Summary: The Rhetorical Force of All Israel Will Be Saved --- p.109
Chapter 6. --- CONCLUSIONS --- p.115
Bibliography --- p.119
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Ford, Alexandria. "The Implications of an Evangelical Theology of the Body for Christocentric Spiritual Formation." Diss., 2018. http://hdl.handle.net/10392/5601.
Full textAbstract:
Christocentric spiritual formation approaches that incorporate the physical body are lacking in the literature base. The physical body plays a crucial role in spiritual formation; failure to recognize the significance of human embodiment in this way neglects a fundamental aspect of the imago Dei. This thesis researches the biblical view of human embodiment and assesses how the physical body relates to spiritual formation. Often, the soul⎯or spiritual dimension of believers⎯is elevated at the expense of the physical body within the Christian context due to insufficient theology of human embodiment. This is often rooted in a dualistic, compartmentalized understanding of humanity. The relationship between the physical body and spiritual formation is rooted in an evangelical theology of human embodiment founded in Scripture, which is necessary for a holistic understanding of the human person. The Bible demonstrates that God has created the whole person with the purpose of bringing glory to himself.
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Hetzler, Charles Oscar. "Our Savior and King: Theology proper in 1 Timothy." Thesis, 2008. http://hdl.handle.net/10392/480.
Full textAbstract:
In this dissertation the author seeks to present a holistic theology proper (hereafter, simply "theology") for the first epistle to Timothy, with special regard to the letter's doxologies (King) and divine title, Savior. Chapter 1 identifies the problem, includes a history of research, and describes the method and procedure of the dissertation. The method of inquiry consists of determining the meaning and function of the letter's theology. Thus, the author seeks to understand the background and character of 1 Timothy's theology, while also wishing to discern why the author of 1 Timothy chose to emphasize these peculiar theological themes.
Chapter 2 explores the meaning and function of the theological descriptions found in the doxologies of 1 Timothy 1:17 and 6:15-16. By thorough comparison to Greco-Roman, early Jewish, and OT literature, the author suggests a basically OT-informed view of God. The doxologies depict God as the only Sovereign who rules over all. The writer then determines that the doxologies function as a support and encouragement for Timothy to heed Paul's charge. This conclusion is largely based on the positioning of the doxologies and the macrostructure of the letter.
Chapter 3 examines the meaning and function of the divine epithet Savior. After comparing this term to its occurrences in Greco-Roman, early Jewish, and OT literature, the author again favors an OT background for Savior. This term depicts God as one who mercifully and indiscriminately reconciles sinners who trust in Christ. While also recognizing other functions, the author suggests that God as Savior may have been aimed at the primary implied reader, Timothy, as well. Accordingly, the idea of Savior informs and strengthens Timothy, so that he might continue to labor in presenting the life-giving gospel of God.
Chapter 4 considers every remaining theological description in 1 Timothy, as well as themes that significantly relate to the letter's theology, such as Christology. The author suggests that the entire theology of 1 Timothy either coheres with or supports the predominant ideas of God as King and Savior.
Chapter 5 summarizes the dissertation's findings and concludes with suggested implications for NT studies.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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Greever, Joshua. "The New Covenant in Ephesians." Diss., 2014. http://hdl.handle.net/10392/4614.
Full textAbstract:
This dissertation maintains that the new covenant was a significant soteriological, ecclesiological, and ethical category in Paul's theology. Using Ephesians as a test case, it analyzes the relevant texts where Paul seems to appropriate the Old Testament's promises specifically linked with the new covenant. Chapter 1 surveys and assesses various views on the significance of the new covenant to Paul, and offers a way forward in the debate.
Chapter 2 surveys the new covenant in the Old Testament. Included is exegesis of the most relevant prophetic texts that point to a day when God would usher in a new covenant with his people. A summary of these texts shows a list of major themes most often associated with the new covenant.
Chapter 3 analyzes the blessings of the new covenant in Ephesians 1:3-14. Themes such as election, sonship, forgiveness of sins, and the Spirit indicate the prevalence of the new covenant's promises in Pauline thought. These promises are rooted in the promises to Abraham.
Chapter 4 analyzes the new covenant in Ephesians 2:11-22. Paul frames the plight, solution, and new status of the Gentiles in covenantal terms. Peace with God and one another through the death of Christ is at the center of the text and is especially rooted in the promises of Isaiah. The new status for believing Gentiles includes membership within the true people of God, who, fulfilling the covenant ideal in Christ, dwells with his people.
Chapter 5 suggests that some of the ethical commands of Ephesians 4:17-5:5 find their background in the ethic of the new covenant. Speaking the truth in love and walking in love summarize the ethic of the new covenant. Included in this chapter is an excursus on the structural similarities between Deuteronomy and Ephesians, which indicates the covenantal framework of Paul's ethics.
Chapter 6 summarizes the thesis by comparing the nature of the new covenant in chapter 3 with the findings of chapters 3-5. That many of the promises of the new covenant are found to be present in various texts in Ephesians suggests the prevalence of the concept to Paul as he formulated his soteriology, ecclesiology, and ethics. These conclusions are then set within the context of the broader scholarly discussion concerning Paul's view of the new covenant.
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Monacks, Clive Patrick Boetie. "Eskatologiese akuutheid in die etiek van die boek Openbaring." Thesis, 2014. http://hdl.handle.net/10210/12435.
Full text
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Christofides, Peter. "Life and death in Pauline perspective with application to abortion." Thesis, 2012. http://hdl.handle.net/10210/6958.
Full textAbstract:
M.A.The focus of this dissertation is based on the Biblical and Pauline perspectives of life and death. If the Christian is to believe abortion is wrong, he should do so for sound Biblical reasons. Scripture places a deep personal concern toward human beings. The Judeo-Christian tradition has always held that all men and women are created in God's image and that every life is to be considered of value. The Bible does not place less value on people who are of a lower standard or age because it does not question their right to live and this is the main reason the church can never become anything else but pro-life. Of importance is also the fact that the innocent human life needs to be protected and if it is not, this would be inviting God's judgement. Man has no right to take another person's life because this would be failing to acknowledge God as Creator of life. Death is seen in Scripture as an enemy and the Bible says there is hope for deliverance in the face of death. With the coming of Christ, the power of God's reign on earth can be experienced in "new life" as described by Paul. Looking at what Scripture had to say about when does human life begin, it was discovered that Scripture places a high value on conception. It was also evidenced that conception is a gift from God and a fulfilment of His promises found in Scripture. A fundamental unity exists between body and soul and death is not an alternative even in the face of suffering. No Scripture supports abortion; on the contrary, God is viewed as overseeing all of life from the moment of conception. By examining the five major faiths in South Africa, namely Buddhism, Islam, Judaism, Hinduism, and Christianity, it was realised that all five of these faiths take the unborn child into consideration. Only in extreme circumstances do some of these faiths allow abortion, e.g. rape, incest. It must also be said that these circumstances are in an abnormal situation and are not regarded as regular practices. It was necessary to discuss the application and effects of abortion in the final chapter in order to determine what happens in an abortion. Medical facts were presented about abortion and this was helpful in order to deal with the moral questions more intelligently. A description was given of the more common procedures used in performing abortions. It was evidenced that the medical staff participating in the performance of abortions are affected psychologically and recognise that abortions are destructive and violent. From all the specialised medical equipment available and all the modern medical advances being made daily, abortion is seen as unnecessary. Even the "hard cases" such as rape, incest and genetic defects did not permit support for abortion. Ethical considerations were also taken into account with more value being placed on innocent human lives. A number of questions were then addressed concerning the role of the law and abortion. The South African Abortion and Sterilisation Act of 1975 was discussed and it was necessary to look at two other countries with similar constitutions, namely Ireland and the United States of America, in order to see how they have ruled on abortion. Ireland has interpreted its constitution to favour the right to life of the unborn child while the Untied State of America preferred the right to privacy of the mother. A brief summary was given of the legal changes recommended by the Ad Hoc Select Committee on Abortion and Sterilisation with a number of figures being given on abortion in South Africa. A number of both surprising, and shocking facts were discovered about the New Constitution and its responses to the public. It was also necessary to refute a number of "pro-choice" arguments submitted to the Ad Hoc Select Committee on Abortion and Sterilisation as it seems the "pro-life" arguments were not even considered. A lengthy discussion was then given about the Post-Abortion Syndrome (PAS). It is evident that South Africa is not yet familiar with this term although many suffer from it already. The defence mechanisms were listed as well as the symptoms of this syndrome. The final chapter ended with a number of tasks of healing of the Post- Abortion Syndrome. It was concluded that the Bible is pro-life and that it does not seem that the New Constitution, which seems to be pro-choice, did not even consider Biblical morals in its deliberations. It is acknowledged that it is the task of the church , and even the other faiths in South Africa, that will need to continue in this battle to protect the life of the unborn and the mother.
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Tan, Randall Kheng Juan. "Fulfilling the law apart from the law: A discourse approach to Paul and the law in Romans." Thesis, 2004. http://hdl.handle.net/10392/312.
Full textAbstract:
This dissertation represents a prolegomena to a new approach to the study of the Greek New Testament, with ½ó¼o[varsigma] in Romans as a test case. Chapter 1 introduces the seemingly intractable interpretive debates concerning the Mosaic Law.
Chapter 2 outlines an integrative model of understanding language--systemic-functional linguistics (SFL)--that forms the foundation of this study and the central pillar for the application of that theory--corpus linguistics using the annotation database of Opentext.org project.
Chapter 3 develops a number of tools on the basis of SFL and corpus linguistics as supporting pillars for text analysis. Specifically, it provides a map on what to study in a text and how to do it.
Chapter 4 illustrates the methods developed in chapter 3 and introduces the reader to the discourse of Romans through the Opening (Rom 1:1-7) and Thanksgiving (Rom 1:8-17) sections. Ultimately, a more comprehensive study building upon this initial attempt at a bottom-up analysis will be needed for a full discourse commentary on Romans.
Chapter 5 explores the portrait of ½ó¼o[varsigma] from the angle of patterns of lexical repetition. Different passages on ½ó¼o[varsigma] are shown to be mutually interpretive.
Chapters 6 and 7 examines the functional patterns of ½ó¼o[varsigma] as the head term of a word group (without a genitive qualifier) and as a modifier respectively. The common meaning component and reference patterns for ½ó¼o[varsigma] are uncovered in the process.
Chapter 8 investigates the patterns of ½ó¼o[varsigma] as modified by a genitive. It was discovered that ½ó¼o[varsigma] has different reference patterns when modified. Chapter 9 is the overall summary.
This work contends that while ½ó¼o[varsigma] most often refers to the Mosaic Law, the more general reference usage of the word as an entity that prescribes standards and as a controlling principle (in Romans 7-8) shed light on the meaning and function of the Mosaic Law and on the theme of control in Romans.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.