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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.

Text in German / Christian Spirituality, Church History and Missiology / 1 online resource (xii, 289-505 leaves) / D.Th. (Missiology)

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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.

Text in German / Christian Spirituality, Church History and Missiology / 1 online resource (xii, 289-505 leaves) / D.Th. (Missiology)

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)

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))