Academic literature on the topic 'Ideology – Biblical teaching'

The Hebrew Bible's narrative style has impressed interpreters of many periods and perspectives with its powerful tension between fragmentary speech and meaningful silence, summed up in Erich Auerbach's famous thesis that the Akedah is “fraught with background.” But is it possible to give a coherent account of what the Bible does not say? This article offers a comparative critical analysis of attempts to do just that, starting with Auerbach's Mimesis (1946) and continuing through the contemporary work of James Kugel, Robert Alter, Meir Sternberg, Avivah Zornberg, and others. It claims that, rather than the text itself, the Bible's “background” serves as a metaphor by which the biblical critic navigates a complex relationship with her own normative construct of the reader's mind. This comparison concludes with practical considerations about its potential for research and teaching in biblical poetics, understood as rigorous intersubjective communication, rather than as either method or ideology.

ABSTRACTTraditionally puritanism has been treated as a religious phenomenon that only impinged on the world of that ‘secular’ politics to a limited extent and mainly in relation to church reform. Such an approach, however, is to employ a misleadingly narrow definition which ignores the existence of a much more all-embracing puritan political vision traceable from the mid-sixteenth century. First clearly articulated by some of the Marian exiles, this way of thinking interpreted the Bible as a manifesto against tyranny whether in church or state. Under the successive regimes of Elizabeth I, James I, and Charles I, puritans can be found who continued to judge the actions of government by the same biblical criterion, which also helps to explain among other things their prominence in opposing unparliamentary taxation. Puritan ideology itself was transmitted down the generations partly via a complex of family alliances, underpinned by teaching and preaching, and this in turn provided a basis for political organization. Moreover, the undiminished radical potential of puritanism is evident from responses to the assassination of Buckingham in 1628. Given these antecedents the subsequent resort to Civil War appears less surprising than historians often claim.

AbstractThe influences of Chinese traditional culture, especially the traditional Three Teachings and folk religion, on the Mandarin Union Version of the Chinese Bible (first edition, 1919) and the resulting complications are explicit in some contexts but implicit and subtle in other contexts. Some influences are helpful for Chinese people's proper understanding of biblical truth and theology in a Chinese context, but other influences can be misleading. In this paper, I will examine three translated Chinese phrases in the Mandarin Union Version that show evidence of Ruist influences: (1) “xūxīn de rén” “虛心的人”, in Matthew 5:3, (2) “tiānguó shì nǔlì jìnrù de﹐nǔlì de rén jiù dézháole” “天國是努力進入的﹐努力的人就得著了”, Matthew 11:12, and (3) “lǎoliàn” “老練”in Romans 5:4. Ruist influences is explicit in the first two cases but implicit in the third case, I will first analyze the verses and argue that they reflect the dominant Ruist ideology of moral self-cultivation instead of the biblical vision of transformation by “gracious moral cultivation”. Then I will demonstrate how Chinese readers might respond based on the context of each verse: Some Chinese readers might detect the inconsistenices between the Ruist emphasis on moral self-cultivation and a more general biblical theology, especially in an intertextual context of other Bible passages that explicitly teach the total depravity of human beings (e.g. Romans), as well as reconciliation and redemption by the free gift of Christ's grace for salvation and sanctification (e.g. Ephesians). Other Chinese readers might be misled by Ruist suggestions that they pursue sanctification and transformation only by means of moral self-cultivation that relies solely on their willpower. I will conclude by arguing how mistranslating and misinterpreting these verses can cause possible complications, especially negatively masking behaviour, in the personal and interpersonal spiritual transformation and ecclesiological development among Chinese Christians.

Background. The modern system of national education, including music, is on the path of reorganization and reformation. Creating new educational models, it is useful to refer to the samples, time-tested, created by people whose names are permanently inscribed in the European cultural and historical fund. This confirms the life and work of Stepan Vasilyevich Smolensky (1848–1909) – teacher, medievalist, composer, regent, reformer of the music education system, public and cultural figure, ideologist of the New Direction of Orthodox Music of the late XIX – first half of the XX centuries. The formation of the ideology of the musician-teacher, the approval of his convictions became possible in many ways thanks to the support of two of his contemporaries, outstanding pedagogical figures – N. Ilminsky and S. Rachinsky. Objectives. The purpose of the article is to reveal the personal interaction of S. Smolensky with N. Ilminsky, S. Rachinsky, to appraise the contribution of the latter to the formation and development of his ideological positions, which determined the direction of further professional activity. Methods. The article uses the method of historicism, which allows us to consider the phenomena of artistic culture, enlightenment and education in the dynamics of their formation. Results. The formation of S. Smolensky took place in the Kazan period of life under the influence of Nikolai Ilminsky and Sergey Rachinsky. Nikolai Ivanovich Ilminsky (1822–1891) – orientologist, mission temissionary-teacher, biblical scholar, takes a special place in the biography of Stepan Vasilyevich Smolensky. The scientific works of N. Ilminsky cover a wide area of knowledge, like that: theology, linguistics, foreign translation, pedagogy and missionary work. His scientific studies, their practical implementation, which have not lost their relevance even nowadays, put Nikolai Ivanovich in a row of prominent figures of the Orthodox enlightenment of small peoples of the Volga region, Ural region and Siberia. The merits of N. Ilmisnky belongs to the founding of the first schools for small nations of the Volga region, as well as the teachers’ seminary in Kazan, where S. Smolensky was invited to the post of teacher of singing, history and geography. Church singing was considered in the missionary policy of the government as an important strategic element of introducing baptized aliens to orthodoxy. To this end, S. Smolensky was involved in a large-scale project of translating religious chants into the languages of the national small peoples of the Volga region, which determined the direction of his entire musical and singing work. Fully sharing the beliefs of N. Ilminsky, the young teacher focused on teaching church singing, in the moral and educational significance of which he infinitely believed. The lack of a methodical program for this discipline in public schools made S. Smolensky delve into this area of knowledge, as a result of which he developed the author’s system of teaching the named subject. In his pedagogical activity, S. Smolensky made extensive use of the methodological manuals created by him, which became an indispensable teaching material for future teachers. Here in Kazan, with the assistance of N. Ilminsky was opened a new page in the life of S. Smolensky, his deep immersion in the field of paleographic research. In Kazan, in the period of close cooperation with N. Ilminsky, typical features of S. Smolensky’s future activity were outlined, which received its brilliant application in the next Moscow period of life, during his leadership and reforming the Synodal School of Church Singing and Choir. S. Smolensky called his last teacher Sergei Alexandrovich Rachinsky (1833–1902) – professor and founder of the Department of Plant Physiology, Moscow University, a teacher, corresponding member of the Imperial St.-Petersburg Academy of Sciences. The acquaintance of S. Smolensky and S. Rachinsky occurred on the basis of the folk soil, based on Orthodox ideals. Foresight of judgment and deep knowledge of ancient church chants gave S. Rachinsky the right to take an active part in the scientific and educational activities of S. Smolensky. This confirms the extensive work carried out by S. Smolensky on the harmonization of the main Orthodox chants, undertaken at the insistence of his elder friend. The reforms carried out by S. Smolensky in Moscow and St.-Petersburg were fundamentally based on the education system of S. Rachinsky, aimed at developing the national element. Conclusions. A powerful monolith in the face of the polyglot and the manager N. Ilminsky, set off by the elegance of the artistic, but at the same time «meekly obstinate» nature of the educator-creator S. Rachinsky multiplied to the personality of Stepan Vasilyevich. In turn, the example of the life and work of S. Smolensky set a high tone and indicated a movement vector for many respectable professionals of musicians, teachers, choir masters, and scientists. Faith S. Smolensky, by lifeblood of the folk song and znamenny chant, inspired a wide range of composers, including P. Chesnokov, A. Kastalsky, S. Rachmaninov, A. Grechaninov, A. Nikolsky, N. Golovanov, K. Shvedov, Vik. Kalinnikov and others. Becoming one of the founders of medievalism in the area of church music, S. Smolensky outlined the main components of a scientific search in the history and theory of ortodox church singing, in the course of which A. Preobrazhensky, A. Nikolsky and others. A gifted teacher and organizer, S. Smolensky showed an example of the work of exemplary musical institutions whose school was attended by the greatest choirmaster of the last century: P. Chesnokov, N. Golovanov, N. Danilin, S. Zharov, A. Egorov and others. What has been said gives the right to assert that we can be fruitful in history, provided, like S. Smolensky, we will with intense effort learn from our forefathers, carefully looking at the value of their professional and life experience.

Eksegesa John 1 : 1-18 shows that the Jehovah's Witness teachings deviate from the truth of the Bible and dangerous for Christians . The danger Christology of Jehovah's Witnesses should be bringing us to the prudence and discretion to reject it . It can be said that Jehovah's Witnesses do not include Christianity in accordance with the search results against their teachings . first ; they do not recognize the Bible that has been issued by the Indonesian National Bible Institute and consider if the Bible has too much harm to use their own New Translation of the Holy Scriptures that have been proven not a translation , but just a collection of interpretations and teachings of their leader alone . second ; Jehovah's Witnesses do not acknowledge Jesus as Lord and Savior only . They simply believe that salvation is obtained through belief in Jehovah and his kingdom and perform service message and follow the trial associations . Before errors interfere Christology Christology of Jehovah's Witnesses Bible , please note that the topic of Christology is the difference between Christianity and other religions . This discussion has also become one of the topics that face many attacks from the outside or from within Christianity , either in the form of religion , philosophy , and ideology . The debate on this topic appeared since the beginning of Christianity , and give rise to a long and complex debate for nearly three centuries ( 300 years ) !! . Such debates will continue to exist throughout the period and just a rehash issues that had once appeared . And Christians should study the various debates and views of the ever emerging that are not easily fooled by the views back to this era .Eksegesa John 1 : 1-18 has been done and produce a biblical Christology and biblical correct . The truth is not in doubt because of the analysis conducted in accordance with the procedures and rules that apply in general . Now if Christology Christology of John compared with Jehovah's Witnesses, it will show a striking difference . Once observed , Christology Witnesses builds upon the interpretation of individuals who previously have had a negative Christological doctrine . Conclusion those who think that Jesus is the firstborn of Creation ; Jesus was a human being ; Jesus is God in creating a peer ; Jesus lower than God , Jesus is the Angel Gabriel , and other Christological doctrine which basically degrading nature of Christ is a form of insult to the majesty of Christ . The Bible clearly and emphatically teaches that Christ is God incarnate , private alpha and omega , the creator of all that exists , and the equivalent of God the Father . Summing Christ as superior human or clear eldest creation is false teachings . The followers of Jehovah's Witnesses must repent. Amen

The article analyzes the ethical and theological content of the apocryphal Syrian "autobiography" of St. Clement of Rome (Epytome), as well as its early Slavic translation (Life of St. Clement). The study uses historical-philosophical, patristic and philological methodology to outline the specific teachings, attributed to St. Clement by this Greek-speaking Syrian text from the pseudo-Clementine cycle. The methods of comparative textology and translation studies are used to analyze the features of the Slavic version of the work. The study revealed that, contrary to the ideas of the publisher of the Slavic version, P. Lavrov, the translation was undoubtedly made according to the archaic, pre-metaphrasic version of the work. Therefore, it can be dated to the ninth century and come from the school of Cyril and Methodius. The popularity of the monument among Slavic readers is partly explained by the archaic features of the original version of the work preserved in the translation, such as graphic imagery, expressive presentation, and numerous dialogues. Such a lively account facilitated the perception of the conceptually rich ethical content of the work. At the heart of both Greek and Slavic versions is the ethical category of philanthropy (φιλανθρωπία), which figures as a central Christian virtue. Much of the Epitome is devoted to a detailed explanation of this category and its distinction from other virtues. In the original, the ethics of philanthropy is opposed to the astrological ideology represented by Clement’s father Faust. Faust's views are based on the natural philosophical ideas of the early Greek Stoics. Apostle Peter, Clement's teacher, responds to his arguments from the standpoint of Judeo-Christian monotheism, referring to the biblical history of his people. Thus, Hellenism is confronted with biblical monotheism. So, Epitome appears a kind of argument in the controversy between Gentile Christians and Judeo-Christians (Ebionites), which has troubled the Syrian Church for centuries. However, in translation, this clash of worldviews remains obscured, as the translator does not seem to recognize either the terminology of Stoic natural philosophy, or astrological issues, or the debate between the traditions of Peter and Paul in Syria. Thus, all the Stoic terminology of Faust is reduced to a single concept of "being". Therefore, in the translated version, the controversy is not so much between Christianity and astrology, as between ethics and "ontology". Instead, the translator enriches the philosophical outline of the work with polysemic Slavic vocabulary, which sheds new light on the role of the bishop in Peter’s instructions to Clement. Comparison of the Greek and Slavic versions of the Epitome – an autobiography attributed to St. Clement – with his only authentic work, 1Corinthians, allowed to draw another unexpected conclusion. All these works are not only devoted to one main problem - the restoration of peace in the controversial Christian community, but also offer similar ways out of the crisis through brotherly love, solidarity and respect for the otherness of the fellow Christians. This may indicate either that the author of the Syrian apocrypha was inspired by the true Epistle of Clement to the Corinthians, or that the image of St. Clement, that developed in the early tradition, dictated the message of the pseudo-epigraph quite powerfully. Due to this consonance, the apocryphal work of the Syrian Ebionites did to some extent acquaint Slavic readers with the ideas of Clement of Rome, whose only authentic work was almost unknown in the Middle Ages.

Beginnings are usually regarded as either hard or energizing times that set our inner world in motion. However, there is a beginning that is more important for humanity than any other: the origin of human life and of the world. The knowledge of our origin and the mystery concerning the beginning of the world have been the most intriguing and most engaging issues since man became aware of their own physical and spiritual existence. For many centuries, it was the duty of religion to provide humanity with a teaching about their origin and the foundation of human dignity. However, the 18th and 19th centuries were critical in the treatment of the biblical creation stories in Europe. The debate between misinterpreted creation myth accounts and scientific theories led to a sharpening confrontation between religion and science, but it also divided the believers and resulted in the birth of new theories. Emanuel Swedenborg, an influential theologist of the period, wrote detailed commentaries and genuine tractates related to the topic that influenced the ideology and art of William Blake, a versatile and ingenious artist and thinker of the era, whose influence is still significant today. The aim of this study is to highlight the parallels and contrasts between Blake’s Genesis myth and Swedenborg’s teachings, mainly through the unusual pairing of The [First] Book of Urizen and The Last Judgment, to show the connection between Swedenborg’s unorthodox views and Blake’s ideas about the creation of man and the world.

Abstract The abstract for your paper is included below. This will appear online only. Looking back on the Edwardian suffrage campaign, the militant suffragette Annie Kenney thought it ‘more like a religious revival than a political movement’. Its language and iconography were steeped in Christian imagery, yet the religious arguments for enfranchisement have rarely received close attention. This article shows how campaigners grappled with patriarchal readings of Genesis, St Paul and the traditions of the Church to construct a Christian case for equality. It focuses, in particular, on the Church League for Women’s Suffrage, an Anglican organisation boasting nearly 6,000 members by 1914. Inspired by the incarnational theology of Charles Gore, the League recruited over 500 clergy and eight bishops, convinced that enfranchisement was not merely compatible with, but actively demanded by, the teaching of Christ. Activists preached sermons, wrote pamphlets and debated theology in the religious press, establishing a powerful theological case for reform. Using the League as a case-study, the article explores the wider relationship between gender ideology and religious thought, at a time when Christianity was the central referent of British culture. Interrogating the religious roots of ‘militancy’, it shows how the conception of suffragism as a spiritual struggle collapsed any easy distinction between ‘religion’ and ‘politics’, establishing prayer, worship and Biblical exegesis as weapons of political warfare. The churches, it is concluded, did not simply respond to changing ideas about sex and gender; they were themselves sites of new thinking about the roles of men and women, forming one of the many tributaries that fed the flood-tide of feminist thought.

Adat or custom is made by humans for the sake of human interest, it is hoped that the stability and order of the community are maintained through the customs that are imposed on these community groups. Culture will continue to move along with the movement of global economic activity, it also influences the development of every existing culture. The Toba Batak culture is also inseparable from these clashes. The label as an idol worshiper is synonymous with the Toba Batak culture. There are many issues and views that explain why this happened, including the result of local religious practices practiced by the Toba Batak community today such as the Ulus ritual labeled by Charismatic Christian Missionaries as Atheist teachings. According to them, Ulos must be destroyed because it is considered a magic object in which magical powers are attached and “save” the power of evil spirits. The hegemony of modernization and globalization, reinforced by the influence of religion, has made Ulos an object that has high values ??of civilization, starting to erode, especially in terms of the nature and meaning of it. In this regard, the aim of this paper is to explain the existence of Ulos in relation to the hegemony of modernity and the pressure of Charismatic Christian missionaries on the indigenous Batak culture. The data analysis and approach method used in this study is qualitative with the perspective of cultural studies. The results showed that the shift in meaning was getting out of control because the perpetrators were the Batak people themselves who had been exposed to a new ideology that was centered on spiritual issues. The reason that seems so biblical is used as a tool to legalize the extermination in the form of burning Ulos against his followers because Ulos is labeled loaded with demonic powers. The process of eliminating the meaning of the ancestral heritage becomes faster because the adat institutions no longer have the legal power to oppose the hegemony and dominance that continues. Key words: Ulos Batak, hegemony, charismatic Christianity

Thesis (MPhil)--Stellenbosch University, 2002.
ENGLISH ABSTRACT: Modern society is plagued by an intense conflict of political ideologies. These conflicts in many instances reflect very serious religious overtones. Each person or group claims the right to react to socio-political issues on the basis of their own worldviews that are shaped by their cultural backgrounds, religious belief systems and political ideals. Human diversity serve to complicate matters even more and has in many instances found expression in political and religious intolerance, a fact testified to by the large-scale abuse of human rights that took place with increased intensity in the 20th century. Many Christians have failed to challenge the injustices that have resulted from these political ideologies and have instead opted to become 'apolitical' or simply hiding behind the argument that politics and religion does not mix. The author through a careful study of biblical political structures in the ancient Near East attempts to demonstrate the extent to which political ideologies of communities were influenced by the cultural milieu within which they existed. The feelings of ambivalence we experience in our faith are a direct result of these influences. An understanding of political ideology from a biblical perspective is essential to understand current world conflicts especially those that relate to the Middle East region. The author also argues for a reconciliation of politics and religion in the collective psyche of Christians. This would enhance a sense of sociopolitical responsibility in terms of the biblical mandate. The responsibility of government structures in terms of this mandate is also important and needs to be emphasised. The primary responsibility of any government is the welfare of its citizens and the management of public resources in an orderly, moral and efficient manner. A large percentage of government officials find it extremely difficult to face up to the challenge. The perspectives presented not only gives one insight into the historical development of biblical political worldviews. but presents us with challenges to pursue opportunities for peace and justice that would recognise and advance human dignity, human equality and human responsibility.
AFRIKAANSE OPSOMMING: Die moderne samelewing is oorweldig deur konflikte van politieke ideologies. Hierdie konflikte is in baie gevalle 'n weerspieëling van baie ernstige godsdienstige motiewe. Elke persoon of groep behou hom die reg voor om te reageer op socio-politiese aangeleenthede op grond van 'n eie wêreldsiening wat geskep word deur kulturele agtergronde, godsdienstige geloofsstelsels en politieke ideale. Menslike verskeidenheid maak hierdie aangeleenthede meer ingewikkeld en het in baie gevalle gelei na politieke en godsdienstige onverdraagsaamheid. Dit het verder aanleiding gegee tot die grootskaalse menseregte skendings wat plaasgevind het met groter intensiteit gedurende die 20ste eeu. Vele Christene het nie daarin geslaag om die uitdagings van ongeregtighede, wat voortspruit uit hierdie politieke ideologieë, die hoof te bied nie en het verkies om of hulself as 'apolities' te verklaar of om te argumenteer dat politiek en die godsdiens nie bymekaar hoort nie. Die skrywer, deur 'n indringende studie van bybelse politieke strukture van die ou Nabye Ooste te onderneem, poog om te demonstreer dat politiek ideologies gekleur was deur die kulturele samestelling van die gemeenskap. Gevoelens van ambivalensie wat ons ervaar in ons geloof is regstreeks as gevolg van hierdie omstandighede. Politieke ideologie vanuit 'n bybelse perspektief gee vir ons die geleentheid om huidige wêreldkonflikte beter te verstaan veral dit wat betrekking het op die Midde Ooste streek. Die skrywer stel ook voor die versoening van politiek en die godsdiens in die kollektiewe psige van Christene. As gevolg hiervan word die socio-politiese verantwoordelikheid van die Christen verhef in lyn met die bybelse mandaat. Die verantwoordelikheid van regerings strukture in terme van hierdie mandaat is ook belangrik en behoort beklemtoon word. Die primêre doel van enige regering is die welvaart van sy burgers sowel as die bestuur van sy openbare hulpbronne op 'n ordelike, sedelike en doeltreffende manier. 'n Groot aantal regeringsbeamptes vind dit moeilik om hierdie uitdaging die hoof te bied. Hierdie perspektiewe, wat hier aangebied word, gee nie net vir ons insig tot die historiese ontwikkeling van bybelse politieke wêreldsieninge nie, maar daag ons uit om geleenthede vir vrede en geregtigheid wat menslike waardigheid, menslike gelykheid en menslike verantwoordelikheid erken, na te jag.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2010.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die rol wat mag en ideologie speel in die konkrete interkulturele gespreksruimte wat tot stand kom as individue vanuit diverse kontekste mekaar ontmoet rondom Bybeltekste. Die interkulturele gespreksruimte word teoreties gefundeer vanuit die gesamentlike uitgangspunte van die Feminisme en 'n Afrika-hermeneutiek. Die kommunale ruimte bied hiervolgens teoreties die ruimte waarbinne individue vanuit diverse kontekste tot hulle reg kan kom in die kollektief. In Hoofstuk 2 van hierdie studie word die hermeneutiese raamwerk waaruit die studie sy vertrekpunte vind, omskryf wanneer die uitgangspunte van beide die Feminisme en 'n Afrika-hermeneutiek bespreek word. Die Feminisme beklemtoon die belang van die kontekstuele stem van die individu en Afrika-hermeneutiek stel die kommunale ruimte voor waarin die stemme tot hulle reg kan kom. Die interkulturele gesprek wat in hierdie studie ondersoek word, vind plaas met 2 Samuel 13:1-22 as gespreksdokument. In Hoofstuk 3 word 'n multidimensionele eksegetiese raamwerk beskryf wat gebruik word ten einde ‘n deurdagte interpretasie van 2 Samuel 13:1-22 te bied. ‘n In-diepte lesing van die teks word gedoen, sowel as ideologies(retories)-kritiese en leserrespons-kritiese analises. Ten slotte word in dié hoofstuk verwys na die interpretasiegeskiedenis van die teks vanuit ‘n dominant Westerse perspektief asook vanuit die Feminisme en ‘n Afrika-hermeneutiese konteks. Met die tweeledige hermeneutiese raamwerk as uitganspunt, en 2 Samuel 13:1-22 as gespreksdokument, word die empiriese komponent van die studie dan in die volgende hoofstukke beskryf. In die empiriese studie word die teoreties-geformuleerde interkulturele ruimte dan ‘n konkrete realiteit as kultureel-diverse vroue mekaar ontmoet in gesprek rondom die Tamar-verhaal van 2 Samuel 13. Die ontwerp van die empiriese studie wat in Hoofstuk 5 bespreek word, word in die vorige hoofstuk, Hoofstuk 4, gefundeer deur aandag te gee aan, onder andere, die omskrywing van sleutelterme soos kultuur, ideologie en mag. Die kwalitatiewe data wat ingewin is tydens die konkrete interkulturele gesprekke, word daarna geanaliseer en bespreek in Hoofstuk 6. Al die data wat ingewin is tydens die studie word as Bylae tot die proefskrif beskikbaar gestel in ‘n aparte meegaande bundel ten einde die lees-envergelyk- proses te vergemaklik. Die gevolgtrekking van die studie, in Hoofstuk 7, bring al die diverse besprekings soos dit in die argument hanteer is, bymekaar en poog om ‘n sinvolle interpretasie te bied van hoe mag en ideologie funksioneer in die interkulturele Bybelleesproses. Die teoretiese interkulturele ruimte wat deur die Feminisme en 'n Afrikahermeneutiek as oogmerk gestel word, word dus in die studie geproblematiseer deur te vra na die funksionering van mag en ideologie in daardie ruimte. Vanuit 'n kwalitatiewe analise van die data wat ingewin is tydens die empiriese komponent van die studie, word dit duidelik dat die interkulturele ruimte ‘n besondere spasie bied waarin individue tot hulle reg kom en waarin verandering gefasiliteer kan word. Dit wil egter verder blyk dat hierdie ruimte nie sonder uitdaging is nie aangesien die interkulturele ruimte nie die invloed van die magsdinamika vryspring nie. Daar is bevind dat die interkulturele gespreksruimte ‘n besondere instrument is wat ingespan kan word ten einde sosiale transformasie te fasiliteer, maar dit moet met groot omsigtigheid hanteer word.
ENGLISH ABSTRACT: This study examines the role of power and ideology in a concrete intercultural conversation space which is established when individuals from diverse contexts meet one another to discuss Biblical texts. The intercultural conversation space is theoretically based on the joint presuppositions of Feminism and an African hermeneutics. The communal space provides a theoretical space in which individuals from diverse contexts are given an opportunity to express themselves in the collective. The hermenetical framework of the study is discussed in chapter 2 where the fundamental presuppositions of both Feminism and African hermeunetics are explored. Feminism emphasises the importance of the contextual voice of the individual, whereas African hermeneutics highlights the communal space where individual voices are given expression. The intercultural conversation in this study is conducted with 2 Samuel 13:1-22 as conversation document. Chapter 3 discusses a multidimensional exegetical framework that is applied in order to offer a reflective interpretation of 2 Samuel 13:1-22. A close reading of the text, as well as ideological (rhetorical) critical and reader response critical analyses, are conducted. A reference to the interpretation history of the text concludes this chapter. The dominant Western perspective is discussed and is supplemented with Feminist and African hermeneutical readings of the text. The empirical component of this study is discussed in the chapters that follow, based on the two-tiered hermeunetical framework and 2 Samuel 13:1-22 as conversation document. The theoretically formulated intercultural space becomes a concrete reality as culturally diverse women meet one another to discuss the story of Tamar as found in 2 Samuel 13. Chapter 5 explains the research design of the empirical study based on key terms such as culture, ideology and power. These are illuminated in Chapter 4. The data that is collected in the concrete intercultural conversation is then analised qualitatively and in Chapter 6. The collected data is presented as a separate Appendix to the dissertation in order to assist the reader in the read and compare process. In the conclusion to this study, as presented in Chapter 7, all the diverse discussions converge and an attempt is offered towards a reflective interpretation of how power and ideology function in the intercultural Bible reading process.

This dissertation explores the relationship between the ancient Israelite HOH and the members of his family as portrayed in the prescriptive texts of Deuteronomy. In choosing the prescriptive texts, this study distinguishes between the actual (what was) and the ideal (what should have been). Chapter 2 examines those texts, elsewhere referred to under the rubric of "family law," which specifically address the rights and responsibilities of the father in relation to other members of his household. These texts include Deuteronomy 21:10-14; 21:15-17; 21:18-21; 22:13-21; 24:1-4; 24:5 and 25:5-10. Each text is examined with focus on the characters involved, the setting (including relevant Old Testament and ancient Near Eastern background material), and ultimately the main concern or concerns driving each text. Those concerns are analyzed to see what implications the text has for the role and responsibilities of a righteous father in ancient Israel. This study seeks to establish from these texts the underlying principles that were to govern the use of his authority within the household. Chapter 3 consists of a synthesis of the results of the study and suggestions for further research. This work contends that these texts presuppose, rather than establish, a father's rights. Further, the texts view the father's authority in terms of responsibility, namely responsibility for the well-being of the members of his household to be achieved through zealous commitment to righteousness. Finally, it is proposed that abuse of a man's authority resulting in social degradation of a woman is followed by restrictions on that man's authority.
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The Joseph narrative (Gn 37-50) has fascinated scholars since the discovery of sources in the Pentateuch. However, it was Gerhard von Rad (1901-1971) who opened scholars’ eyes to the wisdom current in the narrative. In recent years, narrative criticism became an important exegetical toll to analyze biblical stories. The dissertation makes use of the “quinary scheme” which narrative critics identified in some story plots since this scheme fits the plot of the Joseph narrative like a glove. There is an “initial situation”, a “complication”, a “transforming action”, a “denouement” and a “final situation”. However, the dissertation also takes the Israelite understanding of wisdom into account in assessing whether the different characters acted in a responsible or irresponsible way. Each of the sections of the plot is scrutinized to see how the different characters behave and to judge whether that behaviour can be classified as responsible in a wisdom sense.
Biblical and Ancient studies
M. Th. (Old Testament)

In this dissertation an attempt has been made to investigate the means by which God is at work in our world. The researcher has acted on the assumption that God rules in our world, but investigates the content of such a belief. The question whether God acts in our world from a basis of control, or from a motivation of shared interest is currently brought to the surface. Istrumental is the use of Critical Theory to investigate the above mentioned problem. With this instument oppressive perspectives (paternalistic views) are identified and unmasked as well as new perspectives (stewardship) implemented. Biblical stewardship seems to be a perspective on how God wants to use the local church to assist in his plan of salvation for those in need. Authority with others rather over others seems to be the stewardship strategy God wants us to participate in.
In hierdie verhandeling word ondersoek ingestel na die wyse waarop God in die wereld betrokke is (Missio Dei). Daar word uitgegaan van die veronderstelling dat God in die wereld regeer en wat hierdie navorsing poog om te verstaan hoe God in die wereld regeer. Die problematiek wat deurgaans in hierdie studie hanteer word, hou verband met die vraag of God vanuit 'n beheerstelsel (pantokratiese stelsel) in die wereld betrokke is en of sy werksaamhede eerder vanuit 'n bestuurstelsel (oikonomos) verstaan moet word. In 'n poging om bogenoemde probleem op te los word gebruik gemaak van die Kritiese Teorie. Met hierdie instrument word enersyds gepoog om onderdrukkende perspektiewe (soos God as Pantokrator) te weerle, wat onderdrukkende ideologie instand hou. Andersyds word die Kritiese Teorie as instrument gebruik om alternatiewe te ondersoek (soos God as bestuurder van ons heil) wat nuwe perspektiewe daar kan stel. Bybelse rentmeesterskap hou gevoglik daarmee verband dat God die mens/kerk medeverantwoordelik maak in bogenoemde bestuursproses ten einde God se Missio Dei deelnemend te bestuur.
Christian Spirituality, Church History & Missiology
M. Th. (Missiology)

In this ecotheological study the immense magnitude of the ecological crisis, a modern but global problem for which solutions are sought internationally, has been looked at initially. Environmental conservation is not only important for the survival of humanity but also more specifically the moral motivation for an ecojust attitude towards life. The distressing dark future of planet Earth portrayed by ecological scientists proves undeniably that an ecological awareness of the environment is definitely no longer a philosophy propagated by a minority of fanatics but a life-style and attitude towards life that should be practised by all individuals on earth. Theology has been involved in the debate on the ecological crisis for the past four decades and that is why the Old Testament, and specifically the divine speeches in the book of Job, have been scrutinised for theological scientific knowledge about God and his creation and also for humanity’s environmental ethic responsibilities towards the non-living and the living environment. A review of the work of a number of theologians confirmed that creation theology is sufficiently present in Biblical texts to deserve to be studied and not remain on the periphery of theological importance. The tendency among a number of younger theologians to speak out on creation theology, hopefully introduces an alternative in theology that will contribute to the enrichment and broadening of text interpretation in the Bible. Subsequently ancient Israel as the environment in which the authors of the Bible and also the author(s) of the book of Job lived, was studied ecographically. The position of Palestine and the climate were determined. The natural vegetation, the animals and the population of ancient times were also studied. Since the Israelites were crop- as well as stock-farmers water and soil conservation and similar aspects were investigated. It was concluded that the Israelites utilised the soil primarily to survive and the specific idea of nature and conservation programmes was never an issue. Conservation was something natural and obvious since they were farmers. Nature had to survive in order for them to survive. A nobler goal like honouring God through conservation was apparently not present. In contrast to this general view stands the message of Job in the divine speeches, where the focus is on nature for the sake of nature, and especially about the God of nature. Hereafter the insights of Robbins (1996a; 1996b) and his socio-rhetoric method of approaching texts ideologically was used in determining the ideological foothold of the interpreter and the inscribed ideology, recognisable by the implied author’s values, beliefs and interests. The place of the divine speeches in the composition of the book of Job as a whole was looked at and the main message of the divine speeches was reflected upon. In the divine speeches God uses manifestations from the abiotic world and animals from the biotic world to answer Job in the theophany, the climax of the entire book. He does not respond to Job’s accusations about his undeserved suffering directly but asks a host of rhetorical questions through which He wants to show Job that humankind is not in the centre of creation and that man cannot interpret and evaluate everything as concerning him/her. The ultimate goal is to emphasise the distance between mankind as creatures and God as Creator. Humans are clearly placed below and not next to the Creator and cannot recognise the deep mysteries of creation. The ecological dimensions of the divine speeches were indicated, namely the value of creation that comes from God and is maintained by Him, that creation is theocentric and not anthropocentric and that nature is a wonderful teacher and training school. It has been concretised "green" by Habel’s (2000a) ecojust principles. The ecological implications emanating from this is that humankind must follow God in his maintenance of nature. Creation must firstly be respected because it has intrinsic value. Secondly humankind has to learn to be more humble and not exploit nature and the environment arrogantly. Lastly humankind must learn to utilise nature more. It presents the "training school" of life. In conclusion attention was focused on the ecological implications of the divine speeches. The role of schools regarding the establishment of sound values in learners and the creative utilisation of environmental education within school curricula, as indicated by Curriculum 2005, present creative possibilities for utilisation. This requires well-equipped educators of a high quality. The role of the church and religion was also emphasised. Unfortunately the church has mainly been silent about this matter. Theology can contribute tremendously to bring the scientific implications of the ecocrisis into the hearts of the faithful. The solution is vested in a change of behaviour and life-style. Attempts world-wide and in South Africa to find solutions to the ecocrisis have been noted with appreciation.
Prof. H. Viviers

Title in English and Afrikaans
Summaries in English and Afrikaans
In this dissertation an attempt has been made to investigate the means by which God is at work in our world. The researcher has acted on the assumption that God rules in our world, but investigates the content of such a belief The question whether God acts in our world from a basis of control, or from a motivation of shared interest is currently brought to the surface. Instrumental is the use of Critical Theory to investigate the above mentioned problem. With this instrument oppressive perspectives (paternalistic views) are identified and unmasked as well as new perspectives (stewardship) implemented. Biblical stewardship seems to be a perspective on how God wants to use the local church to assist in his plan of salvation for those in need. Authority with others rather over others seems to be the stewardship strategy God wants us to participate in.
In hierdie verhandeling word ondersoek ingestel na die wyse waarop God in die wereld betrokke is (Missio Dei). Daar word uitgegaan van die veronderstelling dat God in die wereld regeer en wil hierdie navorsing poog om te verstaan hoe God in die wereld regeer. Die problematiek wat deurgaans in hierdie studie hanteer word, hou verband met die vraag of God vanuit 'n beheerstelsel (pantokratiese stelsel) in die wereld betrokke is en of sy werksaamhede eerder vanuit 'n bestuurstelsel (oikonomos) verstaan moet word. In 'n poging om bogenoemde probleem op te los word gebruik gemaak van die Kritiese Teorie. Met hierdie instrument word enersyds gepoog om onderdrukkende perspektiewe (soos God as Pantokrator) te weerle, wat onderdrukkende ideologie instand hou. Andersyds word die Kritiese Teorie as instrument gebruik om alternatiewe te ondersoek (soos God as bestuurder van ons heil) wat nuwe perspektiewe daar kan stel. Bybelse rentmeesterskap hou gevolglik daarmee verband dat God die mens/kerk medeverantwoordelik maak in bogenoemde bestuursproses ten einde God se Missio Dei deelnemend te bestuur.
Christian Spirituality, Church History and Missiology
M.Th.(Missiology)