Dissertations / Theses on the topic 'Interpretations Corinthians'

Thesis (D. Th.)--University of Stellenbosch, 2004.
ENGLISH ABSTRACT: The difficulties attending the reading 2 Cor 10-13 are widely recognized. This dissertation aims to interpret the text by means of socio-rhetorical analysis and to investigate what its real purpose is. Our hypothesis is that this Pauline discourse aims at the Corinthians’ edification by defending his apostolic lifestyle and so giving them a good example of imitatio Christi, imitatio Pauli (Chapter 1). Chapter 2 surveys the recent studies of 2 Cor 10-13 from various approaches, viz. literary historical approach, historical approach, rhetorical approach, and ethical and social-scientific approach. Because of the limited results of each approach used alone, we need a multidimensional and multi-disciplinary method is required. Chapter 3 reconfigures the sociorhetorical approach developed by Robbins into a fourfold dimensional analysis for a more adequate reading of 2 Cor 10-13: a rhetorical analysis; an analysis of intertexture and rhetorolect; an analysis of social, cultural and ideological texture; and an analysis of sacred texture. Chapter 4 analyzes the rhetoric of 2 Cor 10-13. The four realities of the rhetorical situation are the invasion of the outsiders against Paul, the discontent of the insiders with Paul, the conflict concerning Paul’s support, and the plan of Paul’s upcoming visit. The rhetorical arrangement, as a deliberative argumentation but including judicial and epideictic elements, is summarized as follows: exordium and propositio (10:1-11); narratio (10:12-18); argumentatio (11:1-13:4); peroratio (13:5-10). The argumentatio marshals four arguments: what is the true character of the intruders? (11:1-21a); what is the servant of Christ like? (11:21b-12:10); who is whose benefactor? (12:11-19); what sort of man do they expect with Paul’s upcoming visit? (12:20-13:4). Chapter 5 discusses the intertexture and rhetorolect of 2 Cor 10-13. The discourse is thickly intertextured providing the vivid picture and the persuasive rationale for his arguments, and is woven of various rhetorolects. The main rhetorolect is prophetic, which focuses on Paul whom God has chosen to take leadership in the production of righteousness. By blending this rhetorolect with priestly, our text manifests that Paul, in weakness and sufferings, according to God’s call, is following the example of Christ.Chapter 6 explores the social, cultural and ideological textures in 2 Cor 10-13. In social texture, the discourse has a vision of acquiring cognitive abilities for the aim of transforming people so they may build a Christian community in faith until God transforms all. In cultural texture, the discourse utilizes the conventions of dominant culture, but rejects its central values and creates an antithetical set of values based on the crucified Christ. In ideological texture, the discourse presents the social ethos that opposes the dominant social order: it represents rather the interests of the socially weak. The Pauline discourse, however, legitimises his position of primary authority over the Corinthian Christians. Chapter 7 investigates the sacred texture in 2 Cor 10-13. The discourse establishes a theology which is balanced by the crucified and resurrected Christ. Christ’s crucifixion and resurrection is recapitulated in Paul’s apostleship, discipleship and servant-ship in the form of imitatio Christi, and must be reproduced in the Corinthian church in the form of imitatio Pauli. In the final assessment, the main purpose of 2 Cor 10-13 is defined as the edification of the Corinthian church through defending Paul’s apostolic lifestyle, which is characterized by the imitatio Christi. Paul’s lifestyle is derived from Christ who was crucified and resurrected by the power of God, demonstrating God’s power manifested in human weakness. Now it is the Corinthians’ turn to demonstrate the divine power manifested in their imitatio Pauli.
AFRIKAANSE OPSOMMING: Daar word algemeen aanvaar dat daar probleme is met die lees van 2 Kor. 10-13. Hierdie verhandeling probeer om deur middel van sosiaal-retoriese analise die teks te ontleed en die ware oogmerk daarvan te ondersoek. Die hipotese waarvan uitgegaan word, is dat die Pauliniese diskoers ingestel is op die geestelike opheffing van die Korintiërs deur sy verdediging van die apostoliese lewenstyl en deur vir hulle ’n goeie voorbeeld van imitatio Christi, imitatio Pauli te stel (Hoofstuk 1). Hoofstuk 2 bestudeer onlangse ondersoeke na 2 Kor. 10-13 vanuit verskillende benaderingshoeke, naamlik die literêrhistoriese benadering, die historiese benadering, die retoriese benadering, en etiese en sosiaalwetenskaplike benaderings. Die beperkte resultate wat die afsonderlike gebruik van elke benadering sou oplewer, vereis dat ’n multidimensionele en multidissiplinêre metode gebruik moet word. Hoofstuk 3 rekonfigureer die sosiaal-retoriese benadering wat deur Robbins ontwikkel is, tot ’n viervoudige dimensionele ontleding vir ’n vollediger lees van 2 Kor. 10-13: ’n retoriese analise; ’n analise van intertekstualiteit en reterolek; ’n analise van sosiale, kulturele en ideologiese intertekstualiteit; en ’n analise van gewyde tekstualiteit. Hoofstuk 4 ontleed die retoriek in 2 Kor. 10-13. Die vier realiteite van die retoriese situasie is die inval van die buitestanders teen Paulus, die ontevredenheid van lede van die binnekring jeens Paulus, die konflik met betrekking tot Paulus se ondersteuning, en die plan met betrekking tot Paulus se voorgenome besoek. Die retoriese skikking, as ’n beraadslagende betoog, maar met inbegrip van forensiese en epideiktiese elemente, word soos volg opgesom: exordium en propositio (10:1-11); narratio (10:12-18); argumentatio (11:1-13:4); peroratio (13:5-10). Die argumentatio behels leiding vir vier argumente: wat is die ware karakter van die indringers? (11:1-21a); waaraan ken ’n mens die dienaar van Christus uit? (11:21b-12:10; wie is wie se weldoener? (12:11-19); watter soort man verwag hulle met Paulus se voorgenome besoek? (12:20-13:4). Hoofstuk 5 bied ’n bespreking van die intertekstualiteit en reterolek van 2 Kor. 10-13. Die diskoers is ryklik voorsien van intertekste en verskaf so ’n duidelike prentjie en die grondrede vir sy argumente, wat uit verskeie reterolekte ineengeweef is. Die belangrikste reterolek isprofeties, en fokus op Paulus wat deur God uitgekies is om leierskap te aanvaar vir die voortbrenging van regverdigheid. Deur hierdie reterolek met die priesterlike te vermeng, gee ons teks blyke daarvan dat Paulus, in swakheid en lyding, volgens God se roeping, die voorbeeld van Christus volg. Hoofstuk 6 ondersoek die sosiale, kulturele en ideologiese tekstualiteit in 2 Kor. 10-13. In sosiale tekstualiteit het die diskoers ’n visie van die verkryging van die kognitiewe vermoëns wat nodig is vir die oogmerk van hervorming van mense sodat hulle ’n Christen-gemeenskap in die geloof kan bou totdat God almal nuut sal maak. In kulturele tekstualiteit gebruik die diskoers die konvensies van die dominante kultuur, maar verwerp die sentrale waardes daarvan en skep ’n stel antitetiese waardes gebaseer op die gekruisigde Christus. In ideologiese tekstualiteit bied die diskoers die sosiale ethos wat teen die dominante maatskaplike orde in verset is: dit verteenwoordig eerder die belange van dié wat maatskaplik swak is. Die Pauliniese diskoers legitimeer egter sy posisie as primêre gesag oor die Christene in Korinte. In hoofstuk 7 word die gewyde tekstualiteit van 2 Kor. 10-13 ondersoek. Die diskoers bring ’n teologie tot stand wat in ewewig is met die gekruisigde en opgestane Christus. Christus se kruisiging en opstanding word weergegee in Paulus se apostelskap, dissipelskap en dienaarskap in die vorm van imitatio Christi, en moet ook weergegee word in die kerk in Korinte in die vorm van imitatio Pauli. Ten slotte word die hoofdoel van 2 Kor 10-13 gedefinieer as die geestelike opheffing van die kerk in Korinte deur die verdediging van Paulus se apostoliese lewenstyl wat deur die imitatio Christi gekenmerk word. Paulus se lewenstyl is van Christus oorgeneem, wat gekruisig en weer opgewek is deur die krag van God, wat God se mag wat in menslike swakheid na vore kom, demonstreer. Nou is dit die Korintiërs se beurt om bewys te lewer van die goddelike krag deur hulle imitatio Pauli.

This dissertation is an attempt to contribute new insight to the understanding of 2 Corinthians 3. In Chapter One, the general problem of interpreting written texts, especially ancient ones, is discussed, with special attention given to the differences between speaking and writing. Then the particular problems of interpreting 2 Corinthians 3 are presented, and the interpretation theory of Paul Ricoeur is proposed as a method to be utilized for the present investigation. In Chapter Two, the notion of the 'world of the text', the central category of Ricocur's hcrmeneutics, is displayed as a starting point for a contemporary interpretation of the text. Then the 'world' of the text and some its 'characters' - God, Paul, the Corinthians - are described. Certain aspects of Norman Peterson's concept of 'narrative world' are implemented in order to help define the roles, relations, and actions of the characters of 2 Corinthians 3, as they appear in the text. In Chapter Three, Ricoeur's contribution to the theory of metaphor is presented. Then his theory is applied to the interpretation of several metaphors which occur in the text. The metaphors of 'letters', 'glory', and 'life and death' are analyzed in terms of Ricoeur's tension theory of metaphor. This theory has its classical foundations in certain passages from Aristotle, and it receives its modern elaboration from the impetus of I.A. Richards. Ri-cocur expands the contribution of Richards, in one way, by proposing the concepts of 'split sense' and 'split reference' as attributes of the living metaphor. The employment of Ricouer's theory is intended to spell out more of the surplus of meaning which lies dormant in potentially powerful biblical metaphors. The results of these investigations are summarized and correlated in Chapter Four. The text of 2 Corinthians 3 does project a world. It is a world in which the living God has created all things. This biblical passage reveals how the creator is made known to men through personal relationships with them.

Albeit that often the only solution left to poor congregations in Africa is the practice of tentmaker ministry, this phenomenon remains problematic. There is a lack of job opportunities in the rural areas, and dividing one's time between the secular occupation and the ministry becomes increasingly complex. In the light of this situation, an (re–)evaluation of the Biblical foundations for being a tentmaker is certainly called for. Studies such as the book of Meggitt (1998), Paul, poverty and survival, stimulated renewed interest in the economic nature of Paul's ministry and the economic classes of the congregations where he ministered. Paul's offering of the gospel free of charge (1 Cor 9:18), and his sacrifice of "becoming a slave", offer interesting solutions for the poverty stricken churches in Africa, and in particular in Botswana.
Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.

Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: As human society develops, people often face unpleasant affairs in their daily lives. However, when they do not solve matters, they might resort to solving such matters through lawsuits. In the same way, serious problems sometimes appear in the church, so that Christians are forced to rely upon lawsuits. Different opinions can be suggested regarding going to the court to solve problems in Christian communities. Many people use 1 Corinthians 6:1-11 to support that Christians should not have lawsuits against fellow Christians. The question this dissertation investigates is, did Paul really say that Christians should not have lawsuits and should not go to the secular court? In the first century C.E. a situation occurred in the Corinthian community where believers tried to solve trivial matters among themselves in a secular court, rather than within the community (1 Corinthians 6:1-11). In chapter 2, a general understanding of litigation in the first century C.E. is treated in different categories, focusing on the first century Roman society. This chapter sketches the Roman legal context for understanding civil lawsuits that happened in the Corinthian community. Chapter 3 concentrates on the interpretation of 1 Corinthians 6:1-11 as the text in focus in this study, in the light of its historical context. In particular, this chapter investigates various factors pertaining to the nature of lawsuits in Corinth with regard to the historical context. In chapter 4, 1 Corinthians 6:1-11 is examined in a literary analysis and subjected to an exegetical study. These literary devices allow for in depth investigation of the text, and structural and hermeneutical findings regarding Paul’s argument is presented. In chapter 5 the lawsuit is investigated in the light of two theological aspects, namely eschatology and ethics. Paul uses these two important notions to instruct the Corinthian believers regarding their new identity as God’s people and suggest the significant principle how to live as Jesus followers in their lives. In sum, according to 1 Corinthians 6:1-11, Paul argues that lawsuits are not appropriate in the community of the faithful because it is harmful to the unity and the purity of the community. However, Paul’s concern is not for the lawsuits as such, but for how believers should behave and live ethically as Jesus followers before God. Believers as God’s people have to reveal the love of God through their behaviour and in their daily lives.
AFRIKAANSE OPSOMMING: In gemeenskappe, word mense soms gekonfronteer met onaangename ervarings in interaksie met andere in hulle daaglikse lewens. Wanneer hulle sulke sake nie self kan bylê nie, mag hulle besluit om hulle tot geregshowe te wend vir 'n oplossing. Op soortgelyke wyse ontstaan daar soms ernstige probleme in die kerk, wat Christene noop om hulle te wend tot onderlinge hofsake. Verskillende opinies word aangevoer oor die toepaslikheid van hofsake onder Christene. In werklikheid vind vele mense in 1 Korintiërs 6:1-11 ondersteuning vir die siening dat Christene nie hofsake behoort te hê teen mede-Christene nie. Hierdie proefskrif loods ‘n ondersoek na die aard en omvang van Paulus se opdrag tov hofsake tussen gelowiges in 1 Korintiërs 6:1-11. Tydens die eerste eeu A.J. het 'n situasie in die Korintiese gemeenskap ontstaan, waar gelowiges 'n nietige saak wat onder hulle opgeduik het, probeer oplos het deur hulle tot 'n sekulêre hof te wend, eerder as om dit binne hulle eie gemeenskap op te los (1 Korintiërs 6:1- 11). Om Paulus se denke oor hofsake te begryp, word verskeie aspekte rondom hofsake vervolgens ondersoek. In hoofstuk 2 word 'n breë uiteensetting gegee van litigasie in die eerste eeu A.J., in verskillende kategorieë, met die fokus op die eerste-eeuse Romeinse samelewing. Hierdie hoofstuk bespreek die breër Romeinse Regskonteks waarbinne hofsake in die Korintiese gemeenskap verstaan kan word. Hoofstuk 3 konsentreer op die interpretasie van 1 Korintiërs 6:1-11 as die hoofteks in die lig van die historiese konteks en met besondere fokus op regsgedinge. In hoofstuk 4 word 'n literêre analise en eksegetiese studie van 1 Korintiërs 6:1-11 gedoen, met klem op die strukturele aspekte en hermeneutiese belang van die perikoop. In hoofstuk 5 word die hofsake ondersoek teen die agtergrond van twee teologiese aspekte, naamlik eskatologie en etiek, en binne 'n breër perspektief word besin oor hoe Christene, as navolgers van Jesus, behoort op te tree in die huidige tydsgewrig. Paulus se perspektief op regsgedinge in 1 Korintiërs 6:1-11 beklemtoon Paulus se bekommernis oor die eenheid en die suiwerheid van die gemeenskap. Dit blyk dat Paulus se besorgdheid nie soseer oor die regsgedinge self is nie, maar oor hoe gelowiges eties moet optree en leef soos Jesus se volgelinge. Gelowiges as God se mense moet die liefde van God openbaar deur hulle gedrag en in hulle daaglikse lewens.

Thesis (MTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: In reading the letters of Paul to the community in Corinth, it becomes apparent that Paul communicated from a position of authority. Given the existence of the mighty Roman Empire at the time of Paul’s writings, it raises questions regarding the ways such Empire would have affected Paul. This study assesses the possibility that Paul was influenced, not only by the material Roman world, but also by the socio-political and social-cultural dynamics of the Roman order. Paul may have utilised such order, but as spiritual leader, he could also have opposed it to his own ends and aims. The purpose of this study is to investigate such dynamism. The point of departure is, firstly to briefly discuss the nature of the Roman Empire that filled the ancient Roman world with coinage, statues, temples, poetry, song and public rhetoric. The ubiquitous Roman Empire enforced itself through power dynamics constituted in physical force, rhetoric, the patronage system and the Imperial Cult. Patronage operated in tandem with other aspects of the imperial system as a means of social control. It leads, therefore, to a more focussed investigation of patronage as one of the significant dimensions of Empire. Honour, prestige and status disparity governed social relations through complex, reciprocal relationships. No one was immune to the social tug-of-war, and within this context, Paul engaged in his Corinthian correspondence. Paul’s first Corinthian correspondence, specifically 1 Cor 4:14-21, is then comparatively investigated in the light of patronage as dimension of Empire. Paul integrated values such as honour and shame, and used the system of patronage in order to achieve his objectives with the Corinthian community. The socio-rhetorical analysis of this section of Paul’s correspondence investigates socio-cultural, intertextual and ideological aspects of the text. 1 Cor 4:14-21 is the culmination of the first part of Paul’s argument for ὁμόνια (concord), and he empowers his deliberation through patronage. He positions himself uniquely as father of the community, which empowers him with patria potestas (absolute authority). He also describes the way the Corinthians should bestow honour upon themselves. Paul’s use of a challenge-riposte and encomium brings all the weight of his argument to bear, upon his mimetic command to μιμηταί μου γίνεσθε (be imitators of me). The findings of this study indicate that Paul also opposes Empire in various ways. He opposes patronage, when he champions allegiance to an alternative Κύριος (Lord) that represents an alternative kingdom. He acts as a broker between Christ and the community, but the reciprocal relationship consists of shameful behaviour. Paul’s application of patronage does not serve to enhance his social position and poses a significant challenge to the norms of patronage in the Empire. The patent and unresolved tension within his rhetoric stretches between liberal use of patronage, and his opposition of aspects of the imperial order, such as patronage and the abuse of power. This leads to the conclusion that Paul still subjected the attributes of Empire to his own objectives. He had more than a purely political or merely spiritual agenda in mind and ultimately this remains the power and mystery of his argument.
AFRIKAANSE OPSOMMING: By die lees van die sendbriewe van Paulus aan die jong Christelike gemeente in Korinte val dit op dat Paulus, hoewel in herderlike trant, vanuit ’n gesagsposisie tot die gemeente spreek. Gesien die tyd waarin Paulus geleef het, ’n tydperk van die bestaan van die magtige Romeinse Ryk, rys die vraag onwillekeurig of Paulus as geestelike leier van opkomende gemeentes nie enigermate deur die heersende Romeinse maatskaplike orde beïnvloed is nie. In die onderhawige studie word die moontlikheid van nader betrag dat die sosiaal-politieke en sosiaalkulturele aspekte van die Romeinse bestel Paulus wel kon beïnvloed het. Die wyse waarop Paulus sodanige orde sou kon aanwend of moontlik teëstaan word ondersoek. Die vertrekpunt is dus om allereers die aard van die Romeinse Ryk - gekenmerk deur ‘n eie muntstelsel, tallose standbeelde, tempels, digkuns, sang en openbare retoriek - in hooftrekke uiteen te sit. Die uitgebreide Ryk het sy mag gevestig en gehandhaaf deur middel van kragdadigheid, retoriek, weldoenerskap en die Keiserkultus. Ter verdieping van die ondersoek word weldoenerskap as onderdeel van die Romeinse sosiaalpolitieke orde in fyner besonderhede beskou. Daaruit blyk dat beskermheerskap ter ondersteuning gedien het ten einde doeltreffender maatskaplike beheer uit te oefen. ‘n Verfynde wisselwerking het - deur middel van die dinamiek van eer, aansien en mag - sosiale verhoudings en gedrag beheer: niemand was teen die woelinge van die sosiale stryd gevrywaar nie. Dit was teen hierdie agtergrond van die werklikheid van die magtige Romeinse imperium dat Paulus met die Korintiërs gekorrespondeer het. Paulus word daarna vergelykenderwys ondersoek aan die hand van die gedeelte uit sy brief aan die Korintiërs soos gevind in 1 Kor 4:14-21. Daarin beroep hy hom op waardes soos eer en skaamte, terwyl hy die stelsel van weldoenerskap aanwend ten einde sy oogmerke met die gemeente te bereik. Die sosio-retoriese analise van hierdie gedeelte van Paulus se sendbrief ondersoek sosiaal-kulturele, intertekstuele en ideologiese aspekte van die brief. 1 Kor 4:14-21 is die hoogtepunt van die eerste gedeelte van Paulus se betoog vir ὁμόνια (eenheid) en hy versterk sy argument deur middel van weldoenerskap. Op uitsonderlike wyse posisioneer hy hom as vader van die gemeente: in sy betoog beklee hy hom met patria potestas (absolute gesag). Paulus se gebruik van ‘n challenge-riposte en van ‘n inkomium verleen groter seggenskrag aan sy direktief om hom na te volg; μιμηταί μου γίνεσθε (volg my na). Die uitkoms van hierdie studie is dat Paulus die imperiale orde ook op verskeie wyses sterk teëstaan. Wat Paulus verkondig het te make met ‘n alternatiewe Κύριος (Heer) en ‘n gans andersoortige koninkryk. Hy tree op as ‘n bemiddelaar (broker) tussen Christus en die gemeenskap, maar poog nie om sosiale bevordering te bewerkstellig, soos bepaal deur die norme van die imperial orde nie. Daar is dus ‘n aanwesige spanning in Paulus se retoriek wat dui daarop dat Paulus dimensies van die Ryk, soos weldoenerskap, ondergeskik gestel het aan sy eie doelwitte. Die slotsom waartoe geraak word, is dat by Paulus meer as suiwer politieke motivering enersyds, of bloot geestelike motivering andersyds, aanwesig was. Hierin is sowel die krag as die misterie van sy betoog geleë.

Thesis (MPhil)--Stellenbosch University, 2003
ENGLISH ABSTRACT: The object of this study is to assess African Christian beliefs in ancestors in lieu of a responsible interpretation of 1 Corinthians 8 :4 - 6. Warranting this assessment is the confusion that arises from the perception that African beliefs in ancestors and the tenets of Christian faith are compatible. Scriptural teaching seems to address the question of "ancestral worship" and does seem to portray it as something mutually exclusive to the tenets of Christian faith. Some of the authors cited in the thesis attest to this, and others seem to be rising in defence of "ancestor worship" by accommodating it without any problem on the same level as Christianity. Syncretism arises in the desire to strike a compromise between the two religions and allow African Christians to practise "ancestor worship" whilst confessing to be Christians at the same time. The selected text, ] Corinthians 8: 4-6, will be the centre of the assessment into the practice of "ancestor worship" by African Christians. This is because it contains a passage where Paul addresses the issue of food dedicated to idols. Paul's resolution of the issue - with his intention of maintaining harmony in the church and in the spirit of love - seems to accommodate the eating of meats offered to idols, but encourages abstinence in consideration of the weak. This principle of love may seem to bring accommodation, yet after a rigorous discussion the thesis concludes that the text still excludes the worship of idols. "Ancestor worship" is in this thesis seen to be within the given definitions of idolatry as it involves the sacrificing of meats and foods to ancestors and the deceased. In the final analysis the quest for a solution to ancestor beliefs and practices by African Christians challenges the Church to focus on a responsible interpretation of Biblical texts, and in such a way that it would bring light as to whether ancestor beliefs and practices are in continuation with Biblical perspectives or not.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om Afrika-Christene se opvattings met betrekking tot hul voorouers aan die hand van 'n verantwoorde verstaan van 1 Korintiers 8:4-6 te evalueer. Die studie is genoodsaak deur verwarring oor die vraag of die beginsels en praktyke van "voooroueraanbidding" met die Christelike geloof versoen kan word. Vol gens die studie blyk dit dat die gekose teks die vraag van "vooroueraanbidding" aanspreek, en wel as onversoenbaar met die wesensaard van die Christelike geloof. Sommige van die bronne waarna die tesis verwys, onderskryf hierdie standpunt, terwyl ander "vooroueraanbidding" verdedig en probleemloos op dieselfde vlak as die Christelike geloof akkommodeer. Die gevolg is dat sinkretisme ontstaan as 'n kornpromis tussen die twee perspektiewe, wat dit vir belydende Afrika-Christene moontlik maak om "vooroueraanbidding" te bedryf. 1 Korintiers 8:4-6 vonn die kemgesigspunt vanwaar die praktyk van "vooroueraanbidding" deur Afrika-Christene geevalueer word. In die gedeelte bespreek Paulus die vraag of Christene voedsel mag eet wat aan afgode gewy is. In die lig van sy bedoeling om 'n gees van liefde en eenheid in die gemeente aan te moedig, laat hy ruimte vir Christene se vryheid om afgodsvleis te eet, maar beveel aan dat dit ter wille van swakkeres in die geloofliefs gelaat moet word. Hoewel die liefdesbeginsel ruimte mag laat vir die akkommodering van "vooroueraanbidding", kom die tesis 11<'1 indringende bespreking tot die slotsom dat I Korintiers 8:4-6 dit as 'n opsie vir Christene uitsluit, "Vooroueraanbidding" word hier gedefinieer as afgodery, aangesien dit die offerande van vleis en ander kos aan voorouers en afgestorwenes insluit. Om enigsins 'n oplossing vir die probleem van "vooroueraanbidding" deur Afrika- Christene te vind, vra in die finale instansie dat kerke sal fokus op 'n verantwoorde interpretasie van die Bybel, wat sal kan aandui of sodanige geloofspraktyke 'n voortsetting van Bybelse perspektiewe is al dan nie.

Many recent studies in contemporary social anthropology have noted the vital import of the concepts of honour and shame and how these are able both to generate ideas of social identity within a community, and, in particular, to elucidate patterns of social behaviour. This has been notably evident amongst the communities of the Mediterranean littoral. At the same time, multi-disciplinary research exploring the communities of the Ancient Near East, especially those undertaken by social historians investigating the ancient societies of Israel, Greece, and Rome, have revealed that these, too, lived within the social constraints of honour and shame. These twin concepts are said to have had a profound influence upon such ancient communities, and, for some, are seen to represent the pivotal values of Greco-Roman social life. Unsurprisingly then, these same values are also evident within the narrative discourses of the Old and New Testaments, and a wide number of studies have sought to examine a particular text or social scenario through the lens of honour and shame. But despite having had a voluminous number of monographs and articles written on it, the letter of 1 Corinthians has remained relatively untouched by studies of honour-shame; yet it presents a unique expose of numerous aspects of social life in Greco-Roman first-century CE culture. My aim here is to examine the extent to which the social constraints of honour and shame may have had a direct influence upon the multifarious problems of social behaviour so evident within the community (not least the factionalism and strife which caused so many internal problems). In so doing, it presents a fresh reading of the letter, and the thesis it proposes is that the honour-shame model provides an appropriate and compelling framework within which to view the letter holistically within its social context.

Thesis (MTh)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: The goal of the study is to show that Paul’s usage of the Exodus Motif in 1 Corinthians 10 is intertextual in that it contains echoes and allusions from the exodus tradition. These intertextual echoes and allusions also form intratextual echoes and allusions, which show that the pericope is not limited to having significance only for immediate issues found in surrounding chapters 8, 9 and 10 but has intratextual implications for the whole epistle. Special focus has been placed upon 1 Corinthians 10:1-13, and an exegesis done using an intertextual method of interpretation, to show intertextual and intratextual echoes and allusions; and how the pericope is the centre of the whole epistle, and that issues addressed in the epistle find their parallels in the pericope. In the course of the study and as part of its broader scope, vital parallelisms are traced, biblically and theologically, between the Exodus and the Corinthian church. Finally, it has been established that the pericope is a midrashic paraenesis and it is theological in nature since it shows a faithful God in action. It is all about how God and humans act and react to issues of mutual concern.
AFRIKAANSE OPSOMMING: Die doel van die studie is om aan te toon dat Paulus se gebruik van die eksodusmotief in 1 Korinthiërs 10 intertekstueel is, in die sin dat dit eggo’s van en verwysings na die eksodustradisie bevat. Hierdie intertekstuele eggo’s en verwysings vorm ook intratekstuele eggo’s, wat aandui dat die belang van die perikoop hom nie tot onmiddellike kwessies in die omliggende hoofstukke 8, 9 en 10 beperk nie, maar ook intertekstuele implikasies het vir die brief in geheel. Daar word in die besonder gefokus op 1 Korinthiërs 10:1 – 3, waarvan ‘n eksegese deur middel van ‘n intertekstuele interpretasiemetode gedoen word. Dit dui inter- en intratekstuele eggo’s aan, sowel as hoe die perikoop die middelpunt van die hele brief is en ook dat kwessies wat in die brief aangespreek word, hul parallelle in die perikoop vind. Deur die loop van die studie en as deel van die breëer omvang daarvan, word essensiële parallelle op bybelse en teologiese gronde nagetrek, tussen die Eksodus en die Korinthiese kerk. Laastens is daar vasgestel dat die perikoop ‘n midrash paranese is en dat dit teologies van aard is, aangesien dit ‘n getroue God in aksie uitbeeld. Dit handel oor hoe God en mense optree en reaggeer op kwessies wat hulle wedersyds raak.

Thesis (MTh)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: This study argues that rape is an instrument of patriarchy, functioning in the same way as torture to keep patriarchal power hierarchies intact. Rape robs women of their voices, making and keeping them invisible. The body is a symbol for power and the female body represents patriarchal angst about losing power. The development of ontologies of body over the ages is traced, showing how these ontologies eventually led to the dualistic devaluing of the body. The body came to be seen as a commodity while the so-called inner or spiritual world became the body of theology. The body of Christ in 1 Corinthians is analysed, showing how Paul placed the body in the centre of theology and Christian life, while he simultaneously undermined the seemingly natural societal hierarchies by (re)constructing the body of Christ in a subversive way. The body of Christ re-members (remembers and reconstructs) the body in a way that controverts the abuse of women’s bodies. By subverting patriarchy’s power hierarchies, by valuing bodies and thereby making them visible, by transforming bodies and by imagining a body beyond patriarchy, the body of Christ re-members the social and individual body in a way that resists the violently abusive patriarchal body.
AFRIKAANSE OPSOMMING: Hierdie studie argumenteer dat verkragting ’n instrument van patriargie is. Verkragting funksioneer op dieselfde manier as marteling met die doel om patriargale mag-strukture in stand te hou. Verkragting beroof vroue van hul identiteit en maak en hou hulle sodoende onsigbaar. Die liggaam is ‘n simbool van mag en die vroulike liggaam verteenwoordig patriargale angs oor magsverlies. Die ontwikkeling van liggaamsontologieë word nagespeur om aan te toon hoe hierdie ontologieë uiteindelik ontwikkel het tot ’n dualistiese devaluasie van die liggaam. Die liggaam is gesien as ’n kommoditeit, terwyl die sogenaamde innerlike of geestelike wêreld die liggaam van teologie geword het. Die liggaam van Christus in 1 Korintiërs word geanaliseer, om aan te toon hoe Paulus die liggaam in die sentrum van die Christelike lewe geplaas het, terwyl hy terselfdertyd die oënskynlik natuurlike samelewingshiërargieë ondermyn deur die liggaam van Christus op subversiewe wyse te (her)konstrueer. Die liggaam van Christus onthou en rekonstrueer die liggaam op so ‘n wyse dat dit die misbruik van vroue se liggame opponeer. Deur patriargie se magstrukture te ondergrawe, deur liggame te waardeer en hulle sodoende sigbaar te maak, deur liggame te transformeer en deur ’n liggaam anderkant patriargie voor te stel, onthou en rekonstrueer die liggaam van Christus die gemeenskaplike en individuele liggaam op ’n manier wat die gewelddadige misbruik deur die patriargale sisteem teëstaan.

Thesis (MDiv)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This dissertation deals with the concept of celibacy, as interpreted from 1 Corinthians 7: 1-28, the development of the term in the Protestant tradition, and its use in our current context (which includes the Reformed tradition). This dissertation makes a thorough exegetical study and it especially analyses the Protestant tradition (with the development of celibacy within the tradition). Lastly it looks at the way the term celibacy is used today in the Dutch Reformed tradition. The main focus is precisely the relationship and differences that occur between 1 Corinthians 7: 1-28 and the use of the term celibacy in the Protestant tradition, and also the use of celibacy in our understanding today.
AFRIKAANSE OPSOMMING: Hierdie skripsie handel oor die konsep van selibaat, soos geïnterpreteer vanuit 1 Korintiërs 7: 1-28, die ontwikkeling van die term in die Protestantse tradisie en ook die gebruik daarvan in ons huidige konteks (wat die Nederduitse Gereformeerde tradisie insluit). Die skripsie maak ʼn deeglike eksegetiese studie en die skripsie ontleed ook veral die Protestantse tradisie (met die ontwikkeling van selibaat binne die tradisie). Dit kyk ook laastens na die manier hoe die term selibaat vandag gebruik word vanuit die Nederduitse Gereformeerde tradisie. Die hooffokus is juis die verbande en verskille wat daar ontstaan tussen 1 Korintiërs 7:1-28 en die gebruik van die term selibaat in die Protestantse tradisie, en ook die gebruik van selibaat in ons verstaan van die konsep vandag.

The last three decades has seen a significant shift in the discipline of New Testament studies. In particular we have observed the rise of the social sciences and with them, new methodologies which have eclipsed the more traditional "criticisms" such as form criticism and source criticism. New Testament scholars have realised that we can no longer afford to ignore these advances, and have produced a prolific amount of work which draws upon sociology in particular, and also social anthropology and psychology. Despite the consensus that the social sciences are able to provide invaluable tools for the study of the New Testament, the research that has drawn on these tools has not been without critique. A common thread to these evaluations is that the focus is so exclusively social scientific that the text often becomes lost in the endeavour. When the text is referred to, it is used not unlike a proof text - to prove the suspicions one has already formed. Similarly, we have noticed that those literary studies which relate more to the structure, plot and themes of a text may become so focused on specific words, tenses and so on, that the actual people and context of the text become lost in the exercise. Therefore our challenge is to develop an approach that takes both the social sciences and the text into equal account. This thesis is then an experiment in method. In the quest for an inclusive and holistic approach to the New Testament, we propose to combine Mary Douglas's anthropological "grid/group" model with a series of questions developed by Howard Kee which are aimed at "Interrogating the text". Having discussed a number of methodological considerations we suggest a four step approach which we believe will enable us to analyze the New Testament from a comprehensively anthropological perspective, while at the same time considering the text responsibly and fully. As a test of our methodology we first analyze the complete text of Paul's first letter to the Corinthians, and then compare our approach with a similarly anthropological method adopted by Stephen Barton in his 1986 article entitled, Paul's sense of place: an anthropological approach to community formation in Corinth (1) which discusses the specific texts of 1 Cor. 1:17-34 and 14:33b-36. The results of this test were mixed. On the one hand our methodology provided a detailed examination of the views held by both the Corinthians and Paul which we were able to contrast. Our use of Douglas's "grid/group" "model also allowed a certain amount of prediction as to how these players would likely have responded to events. However, we discovered that the questions used to "Interrogate the text" are somewhat tedious and repetitive. Therefore, some modification and refinement of these questions would be advocated. (1.) New Testament Studies, vol. 32, pp. 225-246.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996.

This dissertation attempts to answer the questions, “What is the most appropriate background for understanding Paul’s views on marriage, celibacy and divorce as found in 1 Corinthians 7?” and “How do we account for the unique features in 1 Corinthians that are not clearly delineated in the Greco-Roman works, Jesus tradition or in other NT writings?” This work argues that Paul derives the substance of his perspective on marriage, celibacy and divorce directly from the Jewish Scriptures (LXX) and the uniquely motivated Jesus tradition to which he was exposed. Paul’s reception of this Jesus tradition can be traced to first generation believers as well as to his own revelatory religious experience. Such a proposal does not preclude Paul from being significantly influenced by his social context, but suggests that he was acutely aware of the philosophical differences between himself and other thinkers of his day. This work follows the contention that Hellenism only affected the ‘outer shell’ of Paul’s brand of Pharisaism (Hengel). What is more, the Apostle openly uses this Jesus tradition when the situations of his missionary churches paralleled those confronted by Jesus and seems to have expanded upon it when he had no explicit tradition from which to draw as new situations arose within his communities.
New Testament
D. Th. (New Testament)

This study is devoted to Paul's rhetorical argumentation on sexual issues (`porneia') in Cor-inth, and focuses especially 1. Corinthians 5:1-7:9. Paul uses `porneia' according to the Jewish tradition as body violation, pollution and as Satanic power. The term describes different forms of sexual behaviour which Paul rejects (like incest or intercourse with prostitutes at Roman banquets) and can be summarised as `illegiti-mate sexual intercourse'. For Paul, the only legitimate sexual intercourse is that within mar-riage (7:1-9). Therefore Paul's reference to the marriage is his answer to the problem of `por-neia', even if Paul sees many advantages in celibacy. As a probable background which explains the occurrences of `porneia' in Corinth, we see next to sexual abstinence within existing marriages (7:1-7) the strong influence of a Roman élite, which based its behaviour on hedonistic slogans and on the mortality of the body. Ac-cordingly, Paul's argumentation emphasises the high significance of the human body (6:12-20) and ascribes an eschatological perspective to it with the references to the resurrection of the body in 1 Corinthians 6:14 and chapter 15.
New Testament and Ancient Near Eastern Studies
(M. Th. (New Testament))

The subject and scope of this dissertation is Paul’s use of honour and shame language in 1 Cor 1–6. The methodology applied is a modified socio-rhetorical criticism as developed by George A. Kennedy. Two interrelated aspects of first century Corinthian culture will also be examined in connection with Paul’s rhetoric in 1 Cor 1–6; that of the patron-client relationship and the role of honour and shame in that relationship and in the larger society. It will be argued that Paul’s rhetorical argument in 1 Cor 1–6 is heavily based upon the social values of honour and shame. This study will examine 1 Cor 1–6 in three sections. The first section to be examined will be that of 1:1–2:5. Paul begins this section by presenting Jesus as the super-patron who is over and above all the members of the congregation. This presentation of Jesus rebukes the patronal based factionalism and it also elevates Paul to the unique status as that of apostle and proclaimer Jesus. The second section to be examined will be 1 Cor 4. In this section Paul continues to reduce the status of the patrons as he elevates his own status. By the end of this section Paul seeks to re-establish himself not only as the apostle and proclaimer of Jesus, but also as the Corinthians’ father through the gospel. The third section to be examined will be 1 Cor 5–6. In this section it will be argued that Paul addresses three issues in connection with patronal abuse; that of the incestuous man in 1 Cor 5, the abuse of the law courts in 6:1–10, and immoral banquets in 6:11–20.
Biblical and Ancient Studies
D.Litt. et Phil. (Biblical Studies)

This study uses a postcolonial feminist analysis to show how a biblical text (1 Cor 11:1-16), because of its patriarchal and imperial background, excludes women from the image of God. It demonstrates how this text has been taken up, developed and appropriated to support the subordination of women throughout the Christian tradition from the Church Fathers to the reformers and right up to the present day postcolonial Kenyan Church context. While this text has been used for a long time to oppress women, this study argues that a critical reading of the text from a postcolonial feminist perspective shows that gender disparity exists in this and in other gender-biased Pauline and post-Pauline texts because they were based on the existing patriarchal and imperial structures, which subordinated women to men. Further the study demonstrates that the texts have continued to subordinate women to men throughout the history of Christian tradition. Most churches, such as the Anglican Church, express belief in the Scriptures. Yet such churches like the Anglican Church of Kenya, which seemingly supports gender equality through its gender inclusive article in its Constitution, does not offer guidance about how such texts are to be read and appropriated by Christians. The study offers a method to fill this gap. It is hoped that the academy and the church will avail themselves of this method in their reading practices of the Bible. It takes into account the history of gender and imperial biases in the construction of texts such as 1 Cor 11:1-16 that exclude women from the image of God.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

‘Cohabitation’ has become another form of ‘marriage’. It appears to be challenging what is regarded by many as a traditional marriage practice. As a trend cohabitation has found resistance from those who cling to traditional marriage practices such as Christian marriage and African marriage. It has raised moral concerns, especially among the churches. The New Testament has been used to address moral issues, and consequently, there is a tendency to regard the New Testament as an authority on such issues. The first letter of Paul to the Corinthians, chapter seven, one text among many, in both the Hebrew Scriptures and the New Testament, has been used authoritatively to address issues surrounding marriage, divorce, marriage annulments, celibacy and sexual conduct. Richard Hays sees the New Testament as being ‘normative’ in dealing with such ethical issues. In this dissertation I argue that when dealing with issues of ethics the New Testament is insufficient to address contemporary moral issues. On its own the New Testament cannot be taken as normative as other sources offer influential views that must be taken into account including the role of conscience as well as how Paul links a theology of the body with his moral theology.
Biblical and Ancient Studies
M. Th. (New Testament)

The main goal of this study is to demonstrate the role of the Holy Spirit in building up Church unity, based on the exegesis of I Corinthians. The current theme is urgent; however, little attention has been paid to it in research literature. We have noted that it is not human wisdom but the Holy Spirit who is the key to our faith, salvation, and understanding of divine mysteries. The Holy Spirit along with Christ brings forward the building of the Church and guides it. One Spirit is the foundation for Church unity. The Holy Spirit administers spiritual gifts according to His will and establishes their orderly operation. Seeking the guidance of the Spirit, trusting and obeying Him brings unity, whereas following different authorities, mistrusting and disobeying Him results in disunity.
Biblical and Ancient Studies
M. Th. (New Testament)

This thesis looks at how relevant 2 Corinthians 5:18-21 and Romans 5:1-11 is for bringing about reconciliation between victims and offenders in serious crime. Their relevance is discussed in the light of a psychological model of rape trauma and recovery and the real experiences of rape victims and rape offenders. The crime of rape is used and examined paradigmatically for serious crime as a whole. I contend in this thesis that reconciliation between victims and offenders, in serious crime, can promote healing, especially if it is done through careful mediation.
Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

Text in German and English
Basing the following on the premise that one-seded balance of power in mission work impedes fellowship and partnership (chapter 2), it is the intention of this treatise to investigate, with the help of the method of text pragmatics and incorporating the Malian context (chapter 1), what findings from 1 Corinthians 9 are helpful towards dealing with the problem (chapters 3-4). Paul describes the problem of financial support in detail, yet actually it serves to lead to the real aim of the text, i.e. Paul, while in Corinth, lived exemplarily by renouncing, on his own free will, his apostolic rights, thus demonstrating a model of how the "strong" and the "weak" could treat each other in good partnership. Paul lived his apostolic freedom being bound to Christ and in responsibility for people. This mentality of incarnational lifestyle (chapter 5) enables us to put the missionary's behaviour and the partnership problem between Western mission agency and African church in their proper place both, christlogically, and ecclesiologically (chapter 6). When applying this to practice in missionary life (chapter 7), it becomes evident ... - what consequences renunciation on his own free will has on the missionary's status and social and communicative behaviour (chapter 7.2 and 7.3); - how "power, control and one-sidedness" may be reduced where partners in missionary work cooperate. When putting this in concrete terms we have to ask, how missionaries can contribute to strengthen their partner in the host country by renouncing their right to a say, within the structures on the national level (chapter 7.4). Additionally, possibilities of the African partner having more say in administering finances and in where the missionaries are to serve, are shown. On the international level, suitable management structures are to make clear that the West is ready to renounce one-sided control, and to invite African partners to share responsibilities on the highest level. Finally, it becomes clear that more interchurch partnership certainly reduces the hegemony of the mission agency, but, in the end, may stimulate the missionary effort (chapter 7.5). Annotations on financial support of missionary work ends this treatise.
Ausgehend von der Prämisse, dass einseitige Machtverhältnisse in der Missionsarbeit Gemeinschaft und Partnerschaft negativ beeinträchtigen (Kap. 2) verfolgt die vorliegende Studie das Ziel, mit Hilfe der textpragmatischen Methodik und unter Einbeziehung des malischen Kontextes (Kap. 1) zu untersuchen, welche Einsichten aus 1 Kor. 9 hilfreich sind, um dieser Problematik zu begegnen (Kap. 3-4). Obwohl Paulus das Problem der materiellen Unterstützung ausführlich darstellt, dient es letztlich nur als Hinführung zum eigentlichen Skopus des Textes. Dieser besteht darin, dass Paulus in Korinth freiheitlichen Verzicht auf Inanspruchnahme apostolischer Rechte exemplarisch gelebt hat und so ein Modell aufzeigt, wie "Starke" und "Schwache" partnerschaftlich miteinander umgehen können. Paulus lebt apostolische Freiheit als Bindung an Christus und in Verantwortung für Menschen. Diese Mentalität des inkarnatorischen Lebensstil (Kap. 5) ermöglicht es, das Verhalten des Missionars heute und die Partnerschaftsproblematik zwischen westlicher Missionsgesellschaft und afrikanischer Kirche sowohl christologisch als auch ekklesiologisch einzuordnen (Kap. 6). Bei der missionspraktischen Anwendung (Kap. 7) wird deutlich, ... - wie sich freiheitlicher Verzicht auf den Status und das soziale und kommunikative Verhalten des Missionars auswirkt (Kap. 7.2 und 7.3). - wie "Macht, Kontrolle und Einseitigkeiten" in der Kooperation der am missionarischen Handeln beteiligten Partnern reduziert werden können. Die Konkretionen beziehen sich auf die Frage, wie Missionare im Gastland durch freiwilligen Verzicht auf Mitspracherechte in den Strukturen auf nationaler Ebene zur Stärkung des Partners beitragen können (Kap. 7.4). Des Weiteren werden die Möglichkeiten verstärkter Mitsprache afrikanischer Partner bei der Verwaltung von Finanzen und dem Einsatzort der Missionare aufgezeigt. Auf internationaler Ebenen sollen adäquate Leitungsstrukturen die Bereitschaft des Westens zum Verzicht auf einseitige Kontrolle verdeutlichen und afrikanische Partner zur Mitverantwortung auf höchster Ebene einladen. Schliesslich wird deutlich, dass verstärkte zwischenkirchliche Partnerschaften zwar die Vormachtstellung der Missionsgesellschaft reduziert, aber letztlich die Missionsarbeit befruchten kann (Kap. 7.5). Anmerkungen zur finanziellen Unterstützung missionarischer Arbeit beschliessen die Abhandlung.
Christian Spirituality, Church History and Missiology
D.Th. (Missiology)

Text in German, summaries in English and German
Die vorliegende Arbeit untersucht, wie die paulinische Ethik von der Eschatologie bestimmtwird. Ausgehend von einer Untersuchung der hellenistisch-römischen Jenseitserwartung und ihren (möglichen) ethischen Implikationen werden der 1. Thessalonicherbrief, der1. Korintherbrief und der Römerbrief hinsichtlichdesVerhältnisses von Ethik und Eschatologie analysiert. Durch Bestimmung und Zuordnung eschatologischer Einzelmotive zu ethischen Weisungen wird die These erhoben, dass eschatologische Motive primär der Begründung exklusivethischer Mahnungen dienen, wenngleich sie auch bei inklusiv-ethischen Themen zum Einsatz kommen.Zugleich zeichnet sich ab, dass das (von Paulus charakterisierte)ethisch-moralische Versagen und die Hoffnungslosigkeit der Heiden sowie die Hoffnung und der ethische Anspruch an Christen in Korrelation zueinander stehen.
This thesis examines how Paul’s ethical teaching is determined by his eschatology. Based on a survey of Hellenistic-Roman expectations regarding the hereafter and their potential ethical implications, this study examines 1 Thessalonians, 1 Corinthians and Romans in order to understand the relation between ethics and eschatology. By identifying and matching individual eschatological motifs with ethical directives the thesis proposed that eschatological motifs are primarily utilized as the foundation for exclusive ethical exhortations, although they also appear in the context of inclusive ethical issues. At the same time, it becomes clear that the moral-ethical depravity and hopelessness of the Gentiles (as they are characterised by Paul) as well as hope and the ethical demands on Christians on stand in correlation with each other
New Testament
D. Th. (New Testament)

One of the central issues of early Christianity was the identity of Jesus Christ. Paul and other early Christians discussed this question within the framework of traditional Jewish monotheism and used the language of deity to describe Christ. This thesis explores how and why they integrated the two concepts of monotheism and the deity of Jesus. As a window into this process, it particularly examines Paul’s discourse in 2 Cor 3:16–4:6, employing grammatical-historical exegesis with insights from rhetorical criticism and Oneness Pentecostal Christology. We consider three fundamental questions: (1) What does the exalted language concerning Christ in this text represent? (2) How did Paul reconcile the deification of Jesus with his monotheistic heritage? (3) Why did Paul deify Jesus? What interests were served, and what were the practical consequences? The conclusion is that early Christians, prior to and including Paul, worshiped Jesus within a Jewish monotheistic context and not as a result of Hellenization. They viewed Jesus as the revelation of the one God, not as a second deity or a different personage. Although they reinterpreted their core beliefs in light of Jesus, they did not see their worship of Jesus as violating their core beliefs. The evidence from Paul’s Corinthian correspondence does not require an explicit binitarian or trinitarian model, but it reveals that many early Christians viewed God as both transcendent and immanent and worshiped Jesus as the God of Israel manifested in human identity. We identify four significant socio-rhetorical factors in the monotheistic deification of Jesus: (1) In a context of rapid social change it enabled Christians to combine Hebrew monotheism with Greek longing for universals, thereby claiming both traditional heritage and Christocentric distinctiveness. (2) It gave them a unique social identity and cohesiveness. (3) It affirmed their soteriological experiences, beliefs, and outreach. (4) It positioned the movement to attract all people, moving the new faith beyond Jewish ethnicity and traditional boundary markers so that it became a universal monotheism with a missiological focus. The socio-rhetorically constructed identity of Jesus Christ defined the identity of the early Christians. The result was a distinctively Christian faith.
New Testament
D. Th. (New Testament)

Current pentecostal scholarship is attempting to articulate pentecostal theological distinctives. For hermeneutics, this involves both a descriptive and a prescriptive approach to the use of the Bible. The descriptive approach appraises the historical roots of pentecostalism, which include the Wesleyan I Holiness movement, the radical Reformation, Tertullian and Montanism, and earliest charismatic communities. These understood Christian Scripture as guidelines to a Way of behaviour and testimony, rather than a source-book of doctrine. This 'alternative history' experienced the Enlightenment on a different level to protestantism and fundamentalism. Many of the concerns of historical church theology and hermeneutics during the last centuries are thus not always shared by pentecostals. The choice is: articulate a distinctive pentecostal hermeneutic, or 'borrow' from non-pentecostal theology. The prescriptive approach first investigates some of the latter options: some identify closely with conservative evangelical hermeneutics. Others prefer the political hermeneutic of the socio-political contextual theologies. The burgeoning Faith Movement has influenced many pentecostals. Some pentecostal scholars show interest in 'post-modern' literary theory. A viable pentecostal hermeneutic might be prescribed as follows: It respects the demands of scientific method, not ignoring the concerns of contemporary hermeneutical philosophy and literary theory. It highlights specifically pentecostal concerns: the teleology of any encounter with the text; historical continuity with the early church groups; implementation, demonstration and realisation of the literal intent of the text; the role of biblical narrative in defining experience of God; and the authority granted ongoing revelation via the charismata in the light of the canon. Application of a pentecostal hermeneutic would emphasise an holistic understanding of Scripture, the crucial role of the charismatic community, awareness of issues in the ongoing hermeneutical debate, and the need for the interpreter's personal ongoing charismatic experience. In a distinctively pentecostal exegesis of 1 Corinthians 14 prophecy is discussed as normal liturgical activity, as a confrontation of outsiders and unbelievers, in terms of its regulation, and in the light of spiritual discernment
Biblical and Ancient Studies
Th. D. (New Testament)

Throughout the ages historical text criticism has been used to study texts of ancient authors of Christian ethical values. Two such persons were Paul the apostle and John Chrysostom. This study shows that text historical criticism is not without problems. The problem lays not so much in the idea of historical text criticism, but how it was and is still being applied today, it is never without bias. This use of the texts of Paul and Chrysostom who were both very outspoken on the subject of sexuality has caused great amounts of emotional and in cases also physical pain to people who misapplied historical text criticism and as Martin and others have effectively shown, any such interpretation of text that has a intention to hurt people cannot be the right method. Ancient sexuality worked and was constructed completely different from the sexuality of modernity. The way gender was appropriated in ancient times, the way sexuality was construed and applied were set against a wholly different context and set of rules than that of the current day. This becomes clear in Roman and Hellenistic sexuality that is discussed in detail in this study. Unlike modern times, the ancients did not have a simplistic two-sex model that was based on biological sex, in their world, one’s actions determined one’s sex. Both Paul and Chrysostom were very well educated people, they were aware of philosophic thought in their day and took these thoughts into account whilst saying and writing what they did. Paul was at heart a dedicated Pharisee who only later turned toward Christianity. He was well acquainted with Jewish sexual ethics; he had an absolute repulsion towards any form of desire, which he believed led to many other sins. His writings available to us should not be seen as biographies but as letters intended to be arguments with very good rhetoric and diatribe, written with the goal of achieving to convince the receiver or listener. He was extremely conservative in his viewpoint on sex, if he could have had his way, no sexual contact between any person would have existed, but he realised that not everybody had the same gifts he had. This point of view was mostly because of his eschatological worldview, for Paul when you became a Christian you became a slave of God and you were no longer a slave of any passions, so much the more, the passions of the flesh. Chrysostom, who lived almost four hundred years later, had a great veneration for Paul. He basically shared all Paul’s views on sexuality, although not always for the same reasons. Chrysostom was however, in his way also eschatological. His life, like that of Paul was caught up in many confrontations, which had an influence on the way he thought and the things he had opinions on. Chrysostom, like Paul preferred the ascetic lifestyle not only for himself but for everyone, he believed that marriage accompanied death–both spiritual and physical in the end. He so much clang to the ideas of Paul, that a sort of “Paulism” developed. Chrysostom, however noble his sayings might come across did not always have the purest of motive, some of the things he did or say was to achieve a certain political goal, even if it was just to gain more power for the church. This is one aspect that should be kept in mind when studying his texts. Unfortunately, for many people, many misinterpretations, be it willingly/intentionally, many mistranslations of key words on the Bible (like the word malakos) have been made. What so ever the intention–be it to propagate popular social sexual propaganda, or whatever–this is and was not right. Like mentioned many people has experience hurt because of this. Rhetorical text analysis is being set forward as an alternative to historical text criticism in a slight but hopeful effort to overcome this problem and enable the churches of today to welcome many more Christians into their families.
Biblical and Ancient Studies
M. Bib. (New Testament)

Text in German with summaries in German and English
Die Kreuzestheologie erlebt seit Beginn des 20. Jahrhunderts eine anhaltende Renaissance. Die vorgelegten Beiträge gehen zwar von gemeinsamen Wurzeln aus, verzweigen sich jedoch in vielfältige, teilweise disparate Entwürfe. Deshalb ist neu zu fragen, was Kreuzestheologie ist. Die Antwort wird in sieben Schriften des Corpus Paulinum gesucht, welche auf ihren kreuzestheologischen Gehalt befragt werden. Dabei zeigt sich trotz unterschiedlich häufiger Verwendung der kreuzestheologischen Begriffe durchwegs die entscheidende Bedeutung des Kreuzes Jesu in den theologischen Grundlinien. Kreuzesaussagen erscheinen immer im Zusammenhang mit den zentralen Thesen der paulinischen Briefe. Der exegetische Befund führt zum Schluss, dass bei der paulinischen Kreuzestheologie von einem theologischen Ansatz zu sprechen ist, der zurecht umfassenden und kritischen Anspruch auf christliche Theologie und kirchliche Praxis erhebt.
The “theology of the cross” has seen a remarkable come-back since the beginning of 20th century. While the various contributions share similar roots, they differ widely in their approaches and constructions. Therefore, the simple question regarding the nature of a theology of the cross has to be raised again. This study seeks answers in seven writings of the Corpus Paulinum, which will be examined for their use of references to Jesus’ death on the cross. Although these letters differ significantly in their use of crossrelated terminology, they consistently testify to the crucial significance of the cross of Jesus in their theological paradigm. Statements about the cross are always an essential ingredient in the argumentation of these letters. The exegetical survey leads to the conclusion that Pauline theology of the cross is an all-encompassing and critical approach and principle for Christian theology and ecclesial practice.
New Testament
M. Th. (New Testament)