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The maintenance of land as theological-ethical implication of the Sabbath year in Leviticus 25:1-7Mhlanga, Paul 12 1900 (has links)
Thesis (M.Th.)--University of Stellenbosch, 2007. / ENGLISH ABSTRACT: THE MAINTENANCE OF LAND AS THEOLOGICAL-ETHICAL IMPLICATION OF THE SABBATH YEAR IN LEVITICUS 25: 1-7
Chapter one of this thesis discusses the justification of the investigation of the Sabbath year institution along practical, theological, economic and ethical grounds. The hypothesis statement is that the most important theological effects of the Sabbath year, according to the Pentateuchal books of Exodus, Leviticus and Deuteronomy can be traced back to the maintenance of land within the family. The selected methodology for this thesis entails a literature study of existing research (Chapters one to four) and a ‘close reading’ approach in order to examine the central text in this thesis (Lev 25: 1-7) (Chapter 5). The key terms defined in Chapter five are ‘land’, ‘maintenance of land’ and ‘Sabbath year’.
Chapter two provides a theological background of the Sabbath year in the Pentateuch. Three agricultural annual festivals are discussed, namely the Feast of Unleavened Bread, the Feast of Harvest and the Feast of Tabernacles which form the theological context of Exodus 23:14-17 and Deuteronomy 15: 1-18.
Chapter three identifies the motivations of the Sabbath year in the Covenant and Deuteronomic Codes and investigates the theological trends in the Books of Exodus and Deuteronomy.
Chapter four is firstly an investigation of the theological trends in the Book of Leviticus and secondly of the theological trends in the Holiness Code. This chapter also covers the contents of the important institution to do with family land and other humanitarian matters, the Year of Jubilee (Lev 25: 8-54).
Chapter five discusses the theological implications of the Sabbath year in Lev 25: 1-7.
Chapter six is the concluding chapter which seeks to verify whether the hypothesis has been proven or not.
The results of the research on the theological ethical implications of the Sabbath year for the retention of land within the family were conditionally positive. It was found that the Sabbath year helped land to remain within the family because of the following reasons: 1. the Sabbath year reminded humans to act as good stewards of God’s land; 2. the Sabbath year ensured food supplies for all the people because of God’s blessing on the spontaneous produce of the land in this special year; 3. the Sabbath year allowed the land to lie fallow a whole year thus allowing the land to be more productive in the following season thus helping poorer families to have a new beginning on the road to better life in the land; 4. As a year in which the burden of debt was removed from debtors this year helped poor landowners to recover economically and the cancellation of debts actually helped poor people not to sink deeper and deeper into debt which might end up leading to loss of land and other property. The Sabbath year theological and ethical stipulations were meant to create an environment where land was supposed to remain within families that inherited it from the LORD at the beginning, had Israel been obedient to God. / AFRIKAANSE OPSOMMING: DIE BEHOUD VAN GROND AS TEOLOGIES-ETIESE IMPLIKASIE VAN DIE SABBATJAAR IN LEVITIKUS 25: 1-7
Hoofstuk een van hierdie tesis bespreek die motivering vir die ondersoek van die Sabbatjaar as instelling op grond van praktiese, teologiese, ekonomiese en etiese gronde. Die hipotese is dat die mees belangrike teologiese implikasies van die Sabbatjaar, volgens die Pentateugboeke Eksodus, Levitikus en Deuteronomium teruggevoer kan word na die behoud van grond binne die familie. Die gekose metodologie vir hierdie tesis behels `n literatuurstudie van bestaande navorsing (Hoofstukke een tot vier) en `n ‘naby-lees’ benadering in Hoofstuk 5, wat die sentrale teks van hierdie tesis behandel, naamlik Levitikus 25: 1-7. Die belangrikste begrippe wat in hierdie hoofstuk beskryf word, is ‘grond’, ‘Sabbatjaar’ en ‘familie’.
Hoofstuk twee bied `n teologiese agtergrond tot die Sabbatjaar in die Pentateug. Drie jaarlikse landboukundige feeste word bespreek., naamlik die Fees van die Ongesuurde Brode, die Oesfees en die Loofhuttefees, wat die teologiese konteks van Eksodus 23: 14-7 en Deuteronomium 15: 1-18 vorm.
Hoofstuk drie identifiseer die motiverings vir die Sabbatjaar in die Verbondsboek en die Deuteronomiumkodeks, asook die teologiese tendense in die boeke Eksodus en Deuteronomium.
Hoofstuk vier behels `n ondersoek na die teologiese tendense in die boek van Levitikus, asook in die Heiligheidskodeks. Hierdie hoofstuk behandel ook die inhoud van die belangrike instelling van familiegrond en ander humanitêre aangeleenthede in die Jubeljaar (Lev 25: 8-25).
Hoofstuk vyf bespreek die teologiese implikasies van die Sabbatjaar in Levitikus 25: 1-7.
Hoofstuk ses is die finale hoofstuk en poog om te verifieër of die hipotese van die tesis bewys kan word of nie. Die uitkoms van die navorsing oor die teologiese-etiese implikasies van die Sabbatjaar vir die behoud van grond binne die familie was positief, maar voorwaardelik. Daar is bevind dat die Sabbatjaar gehelp het om grond binne die familie te behou oor die volgende redes: 1. Die Sabbatjaar het mense herinner om as goed na God se grond te kyk; 2. Die Sabbatjaar het verseker dat daar genoeg kos is vir al die mense, juis as gevolg van God se seën op die spontane lewering van produkte deur middel van die grond in hierdie spesiale jaar; 3. Die Sabbatjaar het bepaal dat die grond vir `n jaar braak lê en dit het beteken dat die grond in die volgende seisoen meer produktief sou wees. Dit sou met ander woorde armer families help om `n nuwe begin te maak tot `n beter lewe in die land; 4. As `n jaar waarin die belemmering van skuld afgeskryf is, het hierdie jaar arm grondeienaars gehelp om ekonomies weer op die been te kom. Die kwytskelding het arm mense gehelp om nie verder skuld aan te gaan wat op die ou einde die verlies aan grond en ander eiendom sou beteken nie. Die Sabbatjaar se teologiese en etiese stipulasies was bedoel om `n situasie te skep waar grond binne die families wat dit aanvanblik van God ge-erf het, sou bly as hulle gehoorsaam aan God was.
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Apostolos in the New TestamentBragg, James Maynard 01 January 1962 (has links)
In this study we will attempt to discover the background of [apostolos] among its pagan ancestors. In addition to this area, we will also be concerned with the Jewish background which exerted a formative influence on the meaning of the word. Finally, an attempt will be made to see the result of this combination of backgrounds as it came to be reflected in the New Testament.
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"Ecclesia" According to Saint PaulBealer, Ralph G. 01 January 1955 (has links)
Several years ago the writer became interested in a study of the New Testament concept of the church. Since the major part of the New Testament collection dealing with this concept is made up of the writings of the apostle Paul he felt that the study should begin with these writings. In making a preliminary study it was found that the apostle's concept would be too extensive and too inclusive to incorporate in its entirety within the scope of a thesis written as partial requirement for the Master of Arts Degree. Consequenty this work is limited, being primarily foundational.
In order to maintain this foundational character the writer decided to make a study of a representative passage of each variant shade of Paul's concept, and, that only where some form of the term (ecclesia) appears in the text.
So that Paul's usage of the term might be more fully understood the first and second chapters are designed to serve as a background. These chapters will show that Paul, when he had become a Christian, had inherited a word that was potent with vital significance for him and for others like him in the new religion.
The remainder of the thesis is divided according to the major emphases which Paul makes upon the term 'ecclesia'. This has caused a shift of the Galatian letter from its traditional date of composition which places it shortly after the writing of the Corinthian letters into a closer proximity with the Thessalonian letters. The concept of 'ecclesia' in Galatians is more in accord with that found in the Thessalonian letters than with that in Corinthians and Romans.
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A Critical Study of the Colossian EpistleBowers, Vernon 01 January 1951 (has links)
Among the twenty-seven books in the New Testament canon, there is an epistle addressed to the church which met at Golossae. This epistle isn't very large; in fact it barely consumes four or five pages in the entire Bible. Yet it is important; for with it there is left to the Christian world a remnant of history, both of the life of the church and of the life of her greatest apostle, which it would not have otherwise possessed. A great number of Christian communications which, if they would have been preserved, would have yielded many times over the information in the Colossian epistle. But because these are lost, there is even more reason to regard this work as one of the precious gems of the faith. It remains as one of the touchstones by which the Christian world of today can be connected with its early heritage.
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The Patristic Historians of Matthew's Gospel: A Critical Analysis of the Earliest WitnessesTritle, Jedidiah 15 February 2019 (has links)
No description available.
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Some Problems of First PeterBoyette, Robert E. 01 June 1958 (has links)
This study is an introduction I to some of the problems found in First Peter. The first chapter will be devoted to the presentation of the traditional view of authorship. Does the epistle come to us with the authority of the chief of the apostles? Tradition says yes. The second chapter questions the traditional view. Some scholars have questioned or rejected the verdict of tradition. In the third chapter the problem of the spirits in prison will be considered. Scholars disagree relative to this interpretation. What is meant by preaching to the spirits in prison? Who are these spirits? What does preaching to the dead mean? The fourth chapter deals with the problems of persecution. Was this a definite persecution or only unfriendliness from their communities? Was the persecution in progress or only imminent? In whose reign did this persecution come; Nero, Domitian, or Trajan?
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Reward and Punishment in Pseudo-Philo's Liber Antiquitatum BiblicarumEngler, Erich 10 1900 (has links)
<p>I was not sure how to list my committee members on this form. Dr. Schuller is my advisor and Drs. Westerholm and Machiela are committee members. I do not have a "co-supervisor." Please correct this form if needed.</p> / <p>Almost every narrative in Pseudo-Philo’s <em>Liber Antiquitatum Biblicarum </em>(<em>L.A.B.</em>), a late first or early second century C.E. rewriting of scriptural texts and traditions, deals in some way with issues of reward and punishment, a prominent theme in early Jewish literature. In 1917, M. R. James observed that two “truths” were “foremost” among the “great truths” in <em>L.A.B.</em>: (1) “the indestructibility of Israel” and (2) Israel’s “duty of faithfulness to the one God” (<em>Biblical Antiquities</em>, 34). Most studies of reward and punishment in <em>L.A.B.</em> emphasize one of these two “great truths” to the virtual (or complete) exclusion of the other. This has resulted in sharply contrasting conclusions concerning the concepts of reward and punishment within Pseudo-Philo’s ideology.</p> <p>A promising perspective from which to reconsider the concepts of reward and punishment in <em>L.A.B.</em> is the view of reward and punishment, which, according to E. P. Sanders’s theory of covenantal nomism, was pervasive within Judaism of the first centuries of the Common Era (<em>Paul and Palestinian Judaism</em>, 75, 421‒423, 426). Such an investigation will be the focus of this thesis. Scholars such as Heikki Räisänen (<em>Paul and the Law</em>, 180 n. 92), Frederick J. Murphy (<em>Pseudo-Philo: Rewriting the Bible</em>, 233 n. 18), and Sanders (<em>Judaism: Practice and Belief</em>, 263‒275) have contended that <em>L.A.B.</em> exemplifies covenantal nomism but this premise has never been examined thoroughly. In this study, through a side-by-side analysis of <em>L.A.B.</em> and scriptural texts and traditions, we will identify the changes that Pseudo-Philo made to the scriptural account and then extract Pseudo-Philo’s ideology through a careful analysis of these changes. The recognition that <em>L.A.B.</em> is a late Second Temple period rewriting of scriptural texts and traditions is central to this examination.</p> / Doctor of Philosophy (PhD)
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The Jubilee in Leviticus 25 : a theological ethical interpretation from a South African perspectiveMeyer, Esias Engelbertus 04 1900 (has links)
Thesis (D. Th.)--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: The Jubilee year in Leviticus 25 has received a fair amount of attention towards the end of
the previous millennium with the movements such as the Jubilee 2000, which campaigned
for the remissions of debt in the so-called Third World. The text thus has a very liberating
image and this is where the problem lies, because a critical reading of the text creates a far
more oppressive picture. The question then becomes how the biblical critic is to respond,
especially when she/he is sympathetic towards the objectives of the Jubilee 2000
movement.
In this study it is argued that there is only one way to respond and that is to play the critical
role that biblical scholars have always attempted to play. This means that it would be
ethically irresponsible for biblical critics to shy away from exposing the oppressive sides of a
biblical text. An ideological-critical approach is then proposed which attempts to construct
the world-view or ideology that could be glimpsed from the text. This kind of reading is
suspicious of what the biblical text claims and it further attempts to identify political and
other interests in the text. An ideological critical reading also takes stock of the “ideological
holdings” of the interpreter. In this regard the author argues that the history of Apartheid and
specifically the way in which the Bible was used to legitimate Apartheid is one of his main
ideological holdings that predisposes him to read in a certain manner.
Leviticus 25 is then subjected to very close synchronic scrutiny. Firstly the most salient
grammatical features of the text are identified and secondly it is asked how these features
were used in order to persuade. This second reading is thus a kind of rhetorical reading that
specifically focuses on ways in which the relationship between the addressees, the land,
YHWH and other groups in the text is portrayed. This enables the author to describe the
world-view or ideology of the authors and addressees of Leviticus 25. These same interests
are also identified in some of the chapters surrounding chapter 25. Eventually this leads to
dating the composition of this text in the Second Temple Period and it specifically identifies
the interests of this text with those of the returning Elite.
This interpretation presents the text as rather oppressive and instead of preventing poverty
it actually reinstated poverty, which means that some dark sides of the text are exposed.
The study is then concluded with some theological-ethical observations where it is
reiterated that one of the tasks of the biblical critic is to give some voice to people that were
voiceless in the biblical text. The study also shows that despite these dark sides to the text,
there still is liberating potential in the Jubilee. / AFRIKAANSE OPSOMMING: Die Jubeljaar in Levitikus 25 het veral aandag getrek aan die einde van die vorige
millennium toe bewegings soos die “Jubilee 2000” beweging hulle beywer het vir die
afskrywe van skuld in die sogenaamde Derde Wêreld. Die teks het dus ‘n “bevrydende
beeld” en dit is juis waar die probleem lê, want ‘n kritiese lees van die teks skep ‘n baie
meer verdrukkende prentjie. Die vraag is nou hoe die bybelwetenskaplike moet reageer,
veral indien sy/hy die doelwitte van die Jubilee 2000 beweging ondersteun.
Daar word dan in hierdie studie geargumenteer dat daar eintlik maar net een manier is
waarop ‘n mens sou kon reageer en dit is deur die kritiese rol te speel wat
bybelwetenskaplikes nog altyd nagestreef het. Dit beteken dat dit eties onverantwoordelik
sou wees om weg te skram van die verdrukkende kante van ‘n bybelse teks. ‘n Ideologiekritiese
benadering word dan voorgestel wat poog om die wêreldbeeld of ideologie te
konstrueer wat ‘n mens in die teks sou kon bespeur. Hierdie soort lesing staan redelik
agterdogtig teenoor wat die teks beweer en poog dan om politieke en ander belange in die
teks te identifiseer. So ‘n ideologie-kritiese lees poog ook om die “ideologiese erfenis” van
die interpreteerder te verwoord. In hierdie opsig argumenteer die outeur dat die geskiedenis
van Apartheid en veral die manier waarop die Bybel gebruik is om dit te legitimeer een van
sy ideologiese erfenisse is wat aanleiding daartoe gee dat hy op ‘n bepaalde manier lees.
Levitikus 25 word dan onder ‘n deeglike sinkroniese loep geneem. Eerstens word die mees
uitstaande grammatikale kenmerke van die teks geïdentifiseer en tweedens word gevra hoe
hierdie kenmerke gebruik sou kon word om te oortuig. Hierdie tweede lesing is ‘n soort
retoriese lesing wat spesifiek fokus op hoe die verhouding tussen die aangespreektes, die
land, YHWH en ander groepe in die teks uitgebeeld word. Dit stel die outeur in staat om die
wêreldbeeld of ideologie van die skrywers en aangespreektes te omskryf. Hierdie selfde
belange word dan ook in die omringende teks van hoofstuk 25 geïdentifiseer. Uiteindelik
word die komposisie van hierdie teks in die Tweede Tempeltydperk gedateer en word die
belange in die teks verbind met die belange van die terugkerende hoërklas.
Hierdie interpretasie stel dan die teks as redelik verdrukkend voor en in plaas daarvan dat
dit armoed teengewerk het, het dit armoede teweeggebring wat natuurlik beteken dat
donker kante van die teks blootgelê word. Die studie sluit dan af met ‘n paar teologieseetiese
waarnemings waar dit weereens beklemtoon word dat een van die take van die
bybelwetenskaplike juis is om ‘n stem te gee aan die mense wat in die antieke teks
stemloos was. Die studie wys ook uit dat daar ten spyte van hierdie moontlike donker kante
van die teks daar tog nog bevrydende potensiaal in die Jubeljaar is.
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Paul's discourse for the Corinthians' edification :a socio-rhetorical interpretation of 2 Corinthians 10-13Moon, Jang-Hwan 12 1900 (has links)
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.
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Rereading Hebrews for liberating interdependence from within a Zimbabwean Mbire contextChimeri, Dudzirai 12 1900 (has links)
Thesis (D. Phil.)--University of Stellenbosch, 2005. / ENGLISH ABSTRACT: As modern society becomes more complex and diverse, a colonial reading paradigm is increasingly
becoming less plausible and has reached a point at which it is no longer possible to play tricks with
colonized peoples. It belongs to a period and expresses an outlook with which we can no longer
identify. A new epoch in the field of reading has opened. What we see in a postcolonial paradigm is
a radical shuffling of the cards into a new pattern.
This study argues that a postcolonial assumption of a plurality of contexts of salvation is a
liberating paradigm that proceeds along a path that includes the acceptance of the independence and
separate character of the various religions and the avoidance of superordination-subordination
relationships. It acknowledges and seeks to detect religious intolerance and to encourage an
approach that celebrates human cultural diversity—a rainbow religion or religious landscape. In this
study a colonial reading paradigm of the bible in general and the letter to the Hebrews in particular,
is turned on its head and colonial conception of supersessionism – an absolute claim to superiority –
rendered largely obsolete. It is no longer a case of business as usual.
As the Christian assumption of absolute claims to superiority over non-Christian religions is
increasingly becoming less plausible – in fact, obsolete – and no longer make sense to many people,
collective and collaborative efforts are an ideal alternative. There is a need to create space for other
religions to work in partnership with the Christian religion in our unprecedented communicational,
democratic and pluralistic cultural contexts where we rub shoulders with devotees of non-Christian
religions.
A pluralistic form of religious environment, where there is no one religion with preferential
privileges, is an ideal thing in our contexts. We need a different conceptualization of the role of
religion, where non-Christian religions are viewed not as demonic, false or inferior, but as worthy
colleagues in the religious quest. They are alternative and valid version of religious faith as well.
The idea that the ultimate reality, the cosmic power, has dealt with only one segment of humankind,
the Christian people, and that ideally there should be one, and only one, universal religion should be
rejected.
Moreover, for Christian people to be receptive to non-Christian religions does not entail abandoning
or betraying the Christian religion. It simply entails appropriating insights previously unavailable to
them. The idea that the Euro-American Christian theoretical line carries automatic evaluative
judgements should now be regarded as decidedly outdated. / AFRIKAANSE OPSOMMING: In ‘n toenemend diverse en komplekse moderne samelewing is daar nie meer ruimte vir ’n koloniale
lees-paradigma nie. Dit is trouens onwaarskynlik dat gekolonialiseerde mense (steeds) ’n rat voor
die oë gedraai kan word. Sulke tye behoort tot die verlede en beliggaam ’n wêreldbeskouing
waarmee nie langer geïdentifiseer kan word nie. ‘n Nuwe epog wat betref die lees van tekste is op
die horison. Binne die post-koloniale paradigma bemerk mens ‘n radikale herposisionering van weë,
en selfs nuwe weë.
Hierdie studie betoog dat ’n post-koloniale veronderstelling van ’n verskeidenheid-van-kontekstevan-
verlossing uiteindelik ’n bevrydende paradigma is, wat sigself beywer om die afsonderlike en
onafhanklike karakter van ander godsdienste te aanvaar en enige magsverhoudinge tussen hulle te
bestry. Dit wil enige vorm van religieuse onverdraagsaamheid hokslaan en die viering van kulturele
diversiteit aanmoedig. In die studie word ’n koloniale lees-paradigma van die Bybel in die
algemeen en die Hebreërbrief in besonder op sy kop gekeer, terwyl die idee van absolute koloniale
super-heerskappy as uitgediend beskou word. Dit is gewis nie meer ’n geval van klakkelose
berusting in die algemene gang van sake nie.
Soos ‘n Christelike veronderstelling van absolute aanspraak vanuit ‘n magsposisie en heerskappy
teenoor ander godsdienste al minder verantwoordbaar blyk te wees en vir baie eenvoudig nie meer
sin maak nie, bied gesamentlike pogings nuwe en verfrissende alternatiewe. Daar is ’n behoefte om
ruimte te skep vir ander godsdienste waarbinne hulle juis as vennote saam met Christene in vandag
se ongekend kommunikatiewe, demokratiese en pluralisties-kulturele kontekste kan meewerk.
’n Pluralisties-religieuse omgewing – waar geen godsdiens enige spesiale bevoorregting bo ’n ander
geniet nie – kan daarom as die ideaal in huidige kontekste beskou word. Hiervoor word egter ‘n
ander begrippe-apparaat ten opsigte van die rol van religie benodig, waarmee nie-Christengelowiges
nie as demonies, vervloek of minderwaardig beskou sal word nie, maar veel eerder as waardige
vennote in die religieuse gesprek. Hul standpunte behoort as alternatiewe en ewe geldige
perspektiewe erken en gerespekteer te word. Die idee dat die Almagtige, na wie almal vra, slegs by
één bepaalde segment van die mensdom betrokke sou wees, naamlik by Christene, word heeltemal
verwerp. Dieselfde geld die beywering en uiteindelike daarstel van één universele geloof.
Christene se openheid teenoor andersgelowiges beteken egter allermins ’n verloëning van die
Christelike evangelie. Die gedagtegang van hierdie studie impliseer bloot dat Christene voortdurend
oop sal wees vir ander se religieuse insigte. Die idee dat ‘n Westerse teoretiese raamwerk
outomaties waarde-oordele kan fel, word dus daarmee beslissend as gedateerd verklaar.
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