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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))

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)

‘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)

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)

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)

‘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)

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)