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.

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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 (MA (Ancient Studies)--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: The purpose of this study is to investigate the use of the quotations of Paul’s Epistle to the Romans in the conversion narratives in Augustine’s Confessions. The Confessions is an account of Augustine’s conversion to Catholic Christianity. Within the Confessions there are many conversion narratives which form part of a greater narrative that culminates in Augustine’s final conversion in Book 8 of the Confessions. Within these conversion narratives, Augustine often quotes from Romans. In the first chapter, I discuss the use of Rom. 10:14‐15 in the opening paragraph of the Confessions, particularly Augustine’s sensitivity to the diatribe style. The opening paragraph is also significant within the context of the conversion narratives, as it features Augustine in his converted state and effectively represents the goal towards which the conversion narratives will strive. My second chapter deals with the “aversion” narrative in Conf. 5.3.5 and the use of Rom. 1:21‐25. Much attention is given to Augustine’s allusion to apologetic works, particularly the Wisdom of Solomon, which Rom. 1:21‐25 emulates. Chapter three is concerned with the significance of Rom. 1:21‐25 in the intellectual conversion of Augustine. While Augustine reuses a quotation in Conf. 7.9.13‐15, I focus on the unique use of this quotation and its specific significance to the intellectual conversion. The fourth chapter deals with the scriptural conversion and Augustine’s use of Rom. 7:22‐25. In the final chapter, I discuss the use of the references to Romans in Book 8 which Augustine has already quoted earlier in the Confessions. I then show how these quotations affect the interpretation of the spiritual conversion at the end of Book 8. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om die gebruik van die verwysings na Paulus se Brief aan die Romeine in die bekeringsverhale in Augustinus se Confessiones te ondersoek. Die Confessiones is ’n berig van Augustinus se bekering tot die Katolieke Christendom. In die Confessiones is daar baie bekeringsverhale wat deel vorm van ’n groter verhaal wat sy voltooiing in die slotbekeringsverhaal in Boek 8 van die Confessiones vind. In hierdie bekeringsverhale haal Augustinus dikwels Romeine aan. In die eerste hoofstuk bespreek ek die gebruik van Rom. 10:14‐15 in die inleidende paragraaf van die Confessiones, met klem op Augustinus se aanwending van die diatribe styl. Die inleidende paragraaf is ook van belang met betrekking tot die bekeringsverhale, omdat dit Augustinus in ’n bekeerde toestand uitbeeld en effektief die doel verteenwoordig wat die bekeringsverhale nastreef. My tweede hoofstuk handel oor die “afkeer”‐toneel in Conf. 5.3.5 en die gebruik van Rom. 1:21‐25. Aandag word gegee aan Augustinus se toespeling op apologetiese werke, veral die Wysheid van Salomo, wat deur Rom. 1:21‐25 nageboots word. Hoofstuk drie handel oor die belang van Rom. 1:21‐25 in die intellektuele bekeringsverhaal van Augustinus. In Conf. 7.9.13‐15 gebruik Augustinus weer ’n keer dieselfde aanhaling, en hier is die fokus op die unieke gebruik van hierdie aanhaling en sy spesifieke konteks binne die intellektuele bekeringsverhaal. Die vierde hoofstuk handel oor Augustinus se bekering tot die Skrif en sy gebruik van Rom. 7:22‐25. In die laaste hoofstuk bespreek ek die gebruik van verwysings na Romeine wat Augustinus alreeds vroeër aangehaal het in Boek 8 van die Confessiones. Ten slotte toon ek aan hoe hierdie aanhalings die interpretasie van die geestelike bekeringsverhaal aan die einde van Boek 8 beïnvloed.

The purpose of this dissertation was to explore Paul's preaching of the significant theological themes in Ephesians in an attempt to establish a model of expository preaching for modern preachers. The study comprised five chapters. The introduction justified the investigation, explained and evaluated the New Homiletic, and summarized the history of the studies of Paul's preaching and Paul's use of the Old Testament in Ephesians. Chapter 2 examined Paul's preaching on the triune God against the Old Testament backdrop. God has provided the spiritual blessings of unity and reconciliation to humanity by the work of Christ's death and resurrection through the Holy Spirit. The investigation demonstrated that Paul's preaching of God the Father, Jesus Christ, and the Holy Spirit reflects his eschatological perspective that believers have already experienced the salvation but they still anticipate its consummation. Chapter 3 surveyed Paul's preaching on the Christian life as a new creation primarily dealing with the latter three chapters. Paul's imperative messages, emphasizing on how newly created believers should live a Christian life in conformity of their calling, are grounded on his indicative messages, focusing on what God has done for humans through the sacrificial death and resurrection of Christ. In Paul's preaching there is no dichotomy between the internal work of the Holy Spirit for the believer's redemption and His external ethical exhortation for the believer's life. Paul's preaching of the believer's life also reflected an eschatological dimension. The believer has experienced an ultimate triumph over the evil powers in Christ, but the fruits of that victory have not yet been fully realized. Chapter 4 studied homiletical implications of Paul's preaching in Ephesians and proposed a model of expository preaching. First, expository preaching should be the indicative-grounded and the imperative-oriented. Second, expository preaching should be Christ-centered preaching, focusing on the redemptive work of the triune God in the canonical context. The conclusion summarized the main results of the investigation and suggested Paul's preaching in Ephesians and proposed a future direction for expository preaching. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Made available in DSpace on 2016-04-28T19:34:44Z (GMT). No. of bitstreams: 1 JOELMA BATISTA DOS SANTOS RIBEIRO.pdf: 637746 bytes, checksum: 547dd912c1ca2bf55094955c87424326 (MD5) Previous issue date: 2010-03-10 / Secretaria da Educação do Estado de São Paulo / The present dissertation focuses on the field research of Text and Discourse in the Oral and Written Modalities. Its goal is to investigate the constitution of the rhetorical proves: ethos, pathos and logos in the theological discourse, due the fluency of such a discourse in our society. We present a panoramic view of the history of Bible canonization and its process of translations of the New and the Old Testaments. We have selected as a sample for analyzes the chapters 10, 11, 12 and 13 of the Second Letter of Paul to the Corinthians, text which forms Paul s apology. In order to help this analyzes, we have done a presentation of Paul s Biography as well as of the city of Corinth and its Christian community. We have also written about the general characteristics of Paul s writings, dedicating a special attention to the Second Letter to the Corinthians, source of our sample of analyzes. To achieve the established objective, we used the theories of Classic Rhetoric and The New Rhetoric from Michel Meyer (1993, 1994, 2007), Chaïm Perelman and Lucie Olbrechts-Tyteca (1996). We have started the analyses rescuing some of the historical, linguistics and theological aspects of Paul and the Corinthians community and looked for each one of the rhetorical proves methodologically separated. The analyses proved the argumentation within Paul s discourse is made up by the rhetorical proves that are intertwined and superposed with one each other, which goal is to conquer the audience / Esta dissertação se insere na linha de pesquisa: Texto e discurso nas Modalidades Oral e Escrita. Tem como objetivo investigar a constituição das provas retóricas: ethos, pathos e logos no discurso teológico, dada a importância e influência desse discurso na sociedade. Apresentamos um panorama histórico do processo de canonização dos textos bíblicos e de suas traduções, tanto no Novo como no Antigo Testamento. Nomeamos como amostra de análise os capítulos 10, 11, 12 e 13 da Segunda Carta aos Coríntios, que formam a Apologia de Paulo. Com vistas a auxiliar a análise, realizamos uma apresentação da biografia do apóstolo Paulo, da cidade e da comunidade cristã de Corinto. Também discorremos sobre as características gerais dos escritos paulinos e dedicamos especial atenção à Segunda Carta aos Coríntios, fonte da nossa amostra. Para cumprir os objetivos estabelecidos nos embasamos nos eixos teóricos da Retórica Clássica e da Nova Retórica de Michel Meyer (1993, 1994, 2007), Chaïm Perelman e Lucie Olbrechts- Tyteca (1996). Iniciamos a análise com o resgate de alguns aspectos históricos, linguísticos e teológicos do relacionamento de Paulo com a comunidade de Corinto, e partimos para a investigação de cada uma das provas retóricas metodologicamente separadas. A análise constatou que a argumentação presente no discurso é tecida pela provas retóricas que se entrelaçam e se imbricam, com o intuito de conquistar a adesão do auditório

Les homélies de Jean Chrysostome (v. 349 – 407) sur la Deuxième épître aux Corinthiens fournissent un témoignage important sur la pratique de l’exégèse et de la prédication dans l’Antiquité. Sur le plan oratoire, elles sont marquées par de fortes interactions entre Jean et son auditoire et par ce que l’on peut nommer une rhétorique biblique : un discours où l’Écriture est omniprésente, dans le texte commenté comme dans les outils mobilisés dans le commentaire. Sur le plan exégétique, le prédicateur explique l’épître paulinienne de manière littérale, i.e. phrase par phrase ou mot par mot, attentif à la pédagogie de Paul. La notion de salut joue un rôle capital dans cette perspective, car elle guide l’interprétation des moindres variations du ton de l’apôtre ; celle d’amplification n’est pas moins importante, car elle rend compte des larges développements parénétiques qui constituent, à l’intérieur de chaque homélie, un moyen supplémentaire de faire comprendre le texte commenté. Sur le plan théologique, enfin, ce commentaire homilétique permet à Jean Chrysostome de faire écho à quelques thèmes pauliniens : la kénose du Christ, la place de l’Esprit saint dans la communauté chrétienne et l’action de grâce. Prise globalement, une telle pratique homilétique et exégétique pourrait être caractérisée comme une forme d’actualisation de l’Écriture. Toutefois, deux mots empruntés au langage chrysostomien semblent mieux correspondre à cette pratique : l’anamnèse et l’anaphore, qui font jouer la proximité entre l’acte de commenter l’Écriture et la célébration de l’Eucharistie. / The primary aim of this work is to read John Chrysostom’s homilies on Second Corinthians as an insight into the practice of exegesis and preaching in Antiquity. After reviewing the historical background of John’s homilies (chapter 1), I will deal with their rhetorical features, that is: the literary genre of the homiletical commentary (chapter 2), the interactions between John and his audience (chapter 3) and the “biblical rhetoric”, i.e. John’s overwhelming use of Scripture in both the commented text as his own commentary (chapter 4). Secondly, I will describe his exegetical skills, by reviewing the literal explanation of Paul’s wording (chapter 5), the overall understanding of the epistle (chapter 6) and the use of larges hortatory sections as an “amplification” of Pauline moral and spiritual themes (chapter 7). Lastly, I will approach John’s theology on the aspects of the doctrinal teaching of his homilies (chapter 8), his spiritual guidance (chapter 9) and the processes of retrieval and enactment involved in the preacher’s hermeneutics (chapter 10). The results of this work suggest that John’s exegetical practice can be described as a process of anamnesis (rememoration) and anaphora (elevation) of Paul’s text – an exegetical, but also liturgical and existential process.

This was an applied ethnographic study of natural and cultural resources of contemporary significance for American Ojibway' tribes and Canadian Ojibway First Nations that are or were once present within or in the immediate vicinity of four National Park Service (NPS) units in the Midwest Region: Sleeping Bear Dunes National Lakeshore (SLBE), Michigan; Pictured Rocks National Lakeshore (PIRO), Michigan; Apostle Islands National Lakeshore (APIS), Wisconsin; and Voyageurs National Park (VOYA), Minnesota. The main objective of this study, according to the Scope of Work (SOW) of 1996, was to develop a documented basis of knowledge regarding historic and current use of resources by culturally affiliated Native American tribes that should help park managers anticipate Native American resource use issues that may confront them in the future and thus be better prepared to deal with them in an informed and culturally sensitive manner. The study also was to provide recommendations regarding preservation, monitoring, mitigation, interpretation, and use access issues. The research was designed to provide a historical and ethnographic overview and assessment of Native American, Southwestern Ojibway in particular, land and resource use as it pertains to the region where the parks are located, and to each park unit. This study also provided an inventory of ethnographic resources known to have been significant for culturally affiliated Southwestern Ojibway tribes at different points in time.

This research conducted according to the phenomenological method investigated the Pauline concept of suffering. It traces the historical development in Paul's thinking on suffering. The two lines of Paul's suffering are his personal suffering - his struggle with the thorn in the flesh; and his suffering through persecution for Christ's sake. It is through his personal suffering that Paul endears himself to his readers. 2 Cor.12:1-10 reveals the function of the thorn - it brings vindication. Paul's personal suffering merges with his suffering for Christ, and the note of joy, hope, glory and vindication is emphasized. Just as Paul shares in Christ's suffering, he will share in the victory and glory too. Paul sees his suffering in the light of Christ's suffering and the suffering of his readers in the light of his suffering. / Religious Studies and Arabic / M.A. (Religious Studies)