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A paradox exists in attempting to resolve ecocrisis: awareness of ecological concerns is growing, but the crisis continues to escalate. John Firor, a well-known scientist, suggests that to resolve the paradox and hence ecocrisis, we need an alternative definition of "human beingness"--that is, a human ontology.

This dissertation represents a prolegomena to a new approach to the study of the Greek New Testament, with ½ó¼o[varsigma] in Romans as a test case. Chapter 1 introduces the seemingly intractable interpretive debates concerning the Mosaic Law. Chapter 2 outlines an integrative model of understanding language--systemic-functional linguistics (SFL)--that forms the foundation of this study and the central pillar for the application of that theory--corpus linguistics using the annotation database of Opentext.org project. Chapter 3 develops a number of tools on the basis of SFL and corpus linguistics as supporting pillars for text analysis. Specifically, it provides a map on what to study in a text and how to do it. Chapter 4 illustrates the methods developed in chapter 3 and introduces the reader to the discourse of Romans through the Opening (Rom 1:1-7) and Thanksgiving (Rom 1:8-17) sections. Ultimately, a more comprehensive study building upon this initial attempt at a bottom-up analysis will be needed for a full discourse commentary on Romans. Chapter 5 explores the portrait of ½ó¼o[varsigma] from the angle of patterns of lexical repetition. Different passages on ½ó¼o[varsigma] are shown to be mutually interpretive. Chapters 6 and 7 examines the functional patterns of ½ó¼o[varsigma] as the head term of a word group (without a genitive qualifier) and as a modifier respectively. The common meaning component and reference patterns for ½ó¼o[varsigma] are uncovered in the process. Chapter 8 investigates the patterns of ½ó¼o[varsigma] as modified by a genitive. It was discovered that ½ó¼o[varsigma] has different reference patterns when modified. Chapter 9 is the overall summary. This work contends that while ½ó¼o[varsigma] most often refers to the Mosaic Law, the more general reference usage of the word as an entity that prescribes standards and as a controlling principle (in Romans 7-8) shed light on the meaning and function of the Mosaic Law and on the theme of control in Romans. / 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.

This dissertation demonstrates that the Pauline corpus is sufficient to discern a distinction between self-interest and greed. The review of literature in chapter 1 reveals that definitions of greed often rely on such terms as “excessive” and “inordinate,” without defining the terms. Chapter 2 shows Paul’s expectation that believers work usefully in the church, home, and marketplace. Paul exhorted believers to work profitably to bring glory to God, serve others in love, and be self-supporting. Serving others is aided in the marketplace by the information conveyed by prices and profits. This chapter defines “sanctified self-interest” and highlights Paul’s encouragement to generosity. Chapter 3 employs interdisciplinary tools from accounting (income statement and balance sheet) to show greed is manifested as an insatiable desire for more and an unwillingness to give away possessions. The Pauline income statement indicates that greed causes sin at work, such as fraud or neglect. The love of money makes profit the ultimate goal rather than subduing creation and serving others. The Pauline balance sheet represents reasons for holding assets: sustenance, utility, security, and enjoyment. Beyond these assets, maintaining possessions devolves into greedy indulgence and signaling riches. Chapter 4 extends the distinction into standardized categories across cultures and through time by valuing goods in terms of the unchanging standard of hours of human life. Chapter 5 compares the Pauline categories to representative Second Temple Jewish literature to show that Paul’s views of avarice and economics were consistent with, but not identical to, this literature Chapter 6 compares the Pauline categories to representative Greco-Roman philosophical schools to show the fundamental differences with Epicurus, Seneca, and Aristotle. Even when all four superficially agree, the supporting rationale diverges radically. An important conclusion is that the methodology utilized in this dissertation imposes neither modern economic categories nor Pauline categories into every historical text. Chapter 7 summarizes the argument and underscores that the changes facing the church over the next two centuries will be even more rapid than the economic developments of the two centuries since the Industrial Revolution.

M.A. / This work is aimed at dealing with the demand for the new ethos as proclaimed by the New Testament synoptic in view of the African context or perspective. The synoptic give a code of values by which the Christian church should live. The synoptic ethos is Jesus' ethos. Every nation and community is characterised by certain values of conduct. As a church we are also confronted by moments of decision making. This script is therefore attempting to answer or question the level of credibility taken at some point in life. Ethics which is a science of moral behaviour and principles of conduct , tells us that there is an expected way of behaviour from every individual in society. The question is when , when do we say that this is right , and when do we say this is wrong ? However, this script is not aimed at necessarily dealing with ethics in general. I have narrowed my subject to focus on the Kingdom ethos reflected in the synoptic. The only issue that one need to take into consideration is that all ethics have sources. The problem that existed in proclaiming Kingdom ethics has been religion. This script shows that religion and ethics are so interwoven that one cannot separate them. It is impossible for one to speak about one's moral behaviour and not include his religion. Religion tells people what to say and what not, what to eat and what not , where to go and what people to associate with and not. Religion and ethics are integrated in such w way that one cannot do without the other. One cannot speak about ethics outside religion. The ethos of the Jews came from their monotheistic religion, with the Law of Moses. Jesus' ethics came from His focus on the Kingdom which was both present and future. This shows again the problem of religion in Africa. African ethics have been drawn mostly from their own cultures , customs and religion. Jesus' Kingdom ethics, which is God centred, helps to show that all other sources are not relevant sources. Many church leaders in Africa are calling for an African religion and criticising the missionaries for having brought Western religion. The Kingdom ethics show how that it is not Western or African religion that matters much , all we need is the Christian religion and Jesus' ethos of the Kingdom. Finally the church is expected to play its role of reconciling this divided world. The purpose of the church is man, his human dignity and his right to develop himself in freedom. Jesus commanded the church to love, hence it is the duty of the church to be the prophetic voice of God in this confused generation. The ethics demanded by Jesus are practical and possible. We need God's mercy and grace to be real ambassadors of the Kingdom of God. As a church we have a responsibility. We need to move away from syncretism and serve God alone.

What composes an Evangelical demonology? This dissertation aims to provide a fresh Evangelical demonology, reflecting and systematizing the biblical material on the demonic. To begin the process, Byang Kato’s background and demonology is examined, since Kato himself has a unique relationship to demonic practices by virtue of his upbringing. His demonological efforts are headlined by a booklet on the spirits, and throughout the rest of Kato’s theological output, Satan and his wicked comrades are frequently mentioned. Overall, Kato’s work presents timely contributions for our demonological goals, especially considering the multicultural context. In an increasingly intermingled world, with many backgrounds being represented in multicultural Christian communities, Kato’s demonology is a superior model. Human perceptions concerning the demonic are often inseparable from prevailing cultural attitudes, and the temptation to exalt one’s own culture must be avoided, especially due to the new norm of multicultural churches, para-church organizations, and seminaries. Kato’s demonology gravitates to the biblical material, and thus it delivers both challenges and affirmations to every party. Furthermore, Kato’s writings on the demonic are inherently linked to soteriology. After discerning some of the major themes of Kato’s soteriology, his exclusivism (and how it relates to demonology) is specifically discussed. Since Kato views the world outside of Christ as the dominion of Satan and the demonic, he advocates that one must turn to Christ for redemption. Then an Evangelical demonology itself is constructed. After highlighting particular contributions from Kato, criteria are outlined for the project before launching into the primary content. Demonic activity throughout the Bible is surveyed, and the argument is offered that demons do act as malevolent personal beings intent on instigating evil in the created order. Through this study of the demonic, the assertion that “demonology matters” is presented, as the doctrine of the demonic relates to the reliability of the Bible and the quality of our salvation. A biblical, Evangelical demonology also rises to modern challenges, including skepticism and speculation. Christians are planted on the sure ground of the Scriptures, prepared for the spiritual realities of the world in which we live. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

Thesis (MPhil)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: I begin this assignment with an examination of verses such as Gen. 1:28 from the period of primeval history in the Old Testament (0. T.) of the Christian Bible which have been seen by some commentators, particularly Lynn White, as being responsible for a despotic attitude towards the natural environment and consequently for much of the damage that has been done to the environment. These texts are critically examined to determine whether one may interpret them in that manner but also taking into account the form and context of writing. The 'despotic' interpretation of these texts is contrasted with the views of others, such as Robin Attfield who see in them a call to stewardship, not a licence to ruthlessly subjugate. Attfield particularly does not believe that these ancient texts can be held responsible for the present ecological crisis. Thereafter an examination is made ofO.T. texts which refer to the concept of rest for the earth which, for our present-day context is interpreted in this assignment as a rest from the rigours of environmental degradation and from the over-exploitation of the earth's resources. New Testament (N.T.) texts are also critically examined in section 4, examining in the gospels Jesus' attitude towards the natural environment, and also other N.T. texts, particularly from the epistles ofSt Paul. The conclusion in this section is that the N.T. writers portray a benevolent attitude towards non-human nature and portray God as caring for even those inhabitants of the natural realm which humans may deem insignificant, eg, the sparrows referred to in Luke 12: 6. In section 5, there is once again an examination ofN.T. texts, but this time for the purposes of re-interpreting the concept of salvation so that it embraces the whole of creation and not only humankind. The point of departure here is that humans cannot be separated from their non-human environment on this earth. Salvation and reconciliation is for the whole of the created order, as St Paul seems to indicate. Therefore in this section of the assignment an holistic view of salvation is adopted: we are saved in our world and with our world, not apart from it and out of it. Section 6 endeavours to draw together the criteria that would inform an environmental ethic that Christians can subscribe to, given the approach that has been taken in the previous sections of the assignment; 6.2 lists the features necessary for such an ethic. An examination is also made of various ethical theories such as Natural Law (Teleology), Utilitarianism, and Deontology and what impact they would have if applied in an environmental framework. This section ends in 6.5 with an overview of the main tenets of the Deep Ecology movement, not viewing it so much as an ethical system, but more as a set of values which accord with a deep respect for all of nature and which may guide humankind to transform destructive attitudes towards the environment. Because this assignment deals with Christian morality in respect of the environment, it is necessary to critically examine the concept of stewardship which is the thrust of section 7, titled 'Stewardship Revisited'. The views of Robin Attfield, John Passmore and William Dyrness with regard to stewardship in the Bible and Christian tradition are contrasted. Thereafter Elizabeth Dodson Gray's views are referred to and supported as the way towards a much-needed transformation of humans' attitude to the natural environment. Gray rejects the notion of stewardship as an acceptable environmental ethic because it retains the overtones of domination and paternalism. It is concluded that stewardship, even if it is biblically justified and is supported by Christian tradition, has failed to arrest the degradation and destruction of the natural environment caused by human activities. This then leads on to the next section where this assignment supports Gray's 'Ethic of Attunement'. 'Becoming Attuned', the heading of the section describes in two words the basis of Elizabeth Gray's environmental ethic. It is noted here that she calls upon humankind to become attuned to our ecosystems and the life-support systems in the biosphere and to plan and structure our industries and activities to 'fit in'. Gray's ethic of attunement is also supported because it is practical, down-to-earth and takes into account the needs of human beings as part of nature. Section 9 gives a brief overview of some practical implications and applications of an ethic of attunement. The fields of education, industry, farming, energy and nature-conservation are touched on. The last subsection under 9, 9.6, gives a recent example of a clash between human and non-human nature in the Cape Peninsula, namely, the so-called invasion of residential areas by baboons. How this problem may be dealt with under an ethic of attunement is discussed. This assignment concludes in section 10 with the exhortation to move beyond an ethic of stewardship of the natural environment to one ofattunement. Moreover, the urgency of doing so is emphasised. If we do not change our ways to fit in with nature, planet Earth is doomed to eco logical destruction. / AFRIKAANSE OPSOMMING: In die begin van hierdie taak word verskei Bybelse verse uit die oergeskiedenis in die Ou Testament (O.T.) ondersoek om te bepaal ofhulle verantwoordelik gehou kan word vir die mens se despotiese gesindheid teenoor die natuurlike omgewing en die gevolglike skade wat so 'n gesindheid veroorsaak. Verklaarders soos veral Lynn White is van mening dat verse soos Genesis 1: 28 wel aanleiding gegee het tot so 'n despotiese gesindheid teenoor die omgewing. Hierdie mening word in teenstelling geplaas met die sienswyse van skrywers soos Robin Attfield wie meen dat die verse onder bespreking te doen het met rentmeesterskap eerder as despotisme. Bowendien glo Attfield dat hierdie oeroue tekste nie verantwoordelik gehou kan word vir ons hedendaagse ekologiese krisis nie. Daarna word ondersoek ingestel in die O.T. tekste wat te doen het met die konsep van rus vir die aarde. Die konsep word in hierdie deel van die taak vertolk in ons hedendaagse konteks as 'n_rus vir die aarde van omgewingsdegradasie en die onmatige ontginning van die aarde se hulpbronne. Tekste uit die Nuwe Testament (N.T.) word ook ondersoek. In afdeling 4 word gekyk na Jesus se woorde en gesindheid met betrekking tot die natuurlike omgewing asook ander verse uit die sendbriewe van Paulus. Hier is die gevolgtrekking dat die N.T. skrywers welwillendheid betoon teenoor die nie-menslike natuur en dat hulle vir God afbeeld as besorgd oor die geringste van wesens in die natuurlike wêreld, dit wat die mens as nietig mag beskou, soos die mossies waarna verwys word in Lukas 12: 6. In afdeling 5 word daar weereens N. T. tekste ondersoek, maar hierdie keer met die doelom die tradisionele dogma van verlossing om te skep sodat dit die hele skepping omhels en nie net die mensdom nie. Hier is die uitgangspunt dat ons nie die mens kan afsonder van die res van die skepping nie. Verlossing en versoening is vir die hele skepping, soos dit blyk in party dele van Paulus se briewe. 'n Alomvattende benadering tot verlossing word in hierdie deel van die taak bevorder: ons word verlos in en met die res van die skepping, en nie apart daarvan nie. Afdeling 6 poog om die maatstawwe te identifiseer wat behoort deel te wees van 'n omgewingsetiek vir Christene, gegewe die rigting wat ingeslaan is in die vorige afdelings van die taak. In 6.2 is daar 'n lys opgestel van die maatstawwe wat nodig geag is. Verskeie etiese teorieë soos Utilitarisme en Teleologie word nagegaan om hulle uitwerking op omgewingsetiek te bepaal. Hierdie afdeling eindig met 6.5 waar die grondbeginsels van die 'Deep Ecology' beweging voorgehou word as die soort waardes wat die mensdom kan lei om 'n_innige respek vir die hele natuur te koester. Daar word saamgestem met die mening dat 'Deep Ecology' nie 'n praktiese, stelselmatige omgewingsetiek is nie, maar, as ons die ideale en grondbeginsels daarvan aanneem, mag dit die nodige transformasie veroorsaak in mense se verkeerde gesindheid teenoor die natuur. Omdat hierdie taak met Christelike omgewingsetiek te doen het, is dit nodig om die konsep van rentmeesterskap as omgewingetiek te ondersoek, want dit is deesdae die oorheersende nadering in die Christelike kerk. Die menings van Robin Attfield, John Passmore en William Dyrness met betrekking tot rentmeesterskap word in teenstelling getrek. Daarna word gekyk na Elizabeth Dodson Gray se sienswyse aangaande die etiek van rentmeesterskap teenoor die omgewing. Haar sienswyse word ondersteun - dat rentmeesterskap hoofsaaklik 'n etiek van heerskappy of baasspeel is. Die gevolgtrekking hier is dat rentmeesterskap nie meer voorgehou kan word as 'n paslike omgewingetiek nie. Dit het nie tot dusver geslaag om die degradasie en vernietiging van die natuur deur die mens stop te sit nie. Gray sê dat die mens in ooreenstemming moet kom met die natuur ('become attuned'). Dit is die inhoud van afdeling 8 - 'n uitleg van haar 'Ethic of Attunement'. Haar uitgangspunt is dat die mens homlhaarself moet sien as deel van die natuur en nie as oorheerser nie. Al die mens se aktiwiteite, en veral die nywerheid, moet inpas by die natuur se siklusse. Gray se etiek word ondersteun omdat dit prakties is en omdat dit die belangstellings en benodighede van die mensdom in ag neem, maar as deel van die natuur. Afdeling 9 word gebruik om kortliks te skets wat sommige van die implikasies en praktiese toepassings van hierdie etiek in die samelewing mag wees. Hier word gekyk na die uitwerking op opvoeding, nywerheid, boedery, energie en natuurbewaring. In die laaste onder-afdeling in hierdie afdeling, 9.6, is daar 'n beskrywing van 'n spesifieke probleem wat te doen het met die botsing tussen die mens en nie-menslike natuur. Die onlangse botsings tussen mense en bobbejane in die Kaapse Skiereiland word gebruik om te sien hoe Gray se omgewingsetiek van 'attunement' in so 'n situasie gebruik kan word om 'n oplossing te kry. Die taak eindig met afdeling 10 waar mense aangespoor word om die omgewingsetiek van 'attunement' aan te neem en die etiek van rentmeesterskap af te skaf Bowendien word daar gepleit dat dit dringend moet gebeur want as ons nie ons algemene gesindheid van oorheersing verander nie, is die aarde verdoem tot vernietiging van die natuur.

Christ has entrusted mysteries to his church which are essential for its life, teaching and mission and are to be explored in their meaning. One of it is “the glory of the Lord”. In a variety of ways the biblical testimony speaks of “the glory of the Lord”, which has revealed itself diversely and at all times. It has played a central role in God’s encounter with man in the Old and New covenant. God in his glory took his abode in the temple in order to establish worship. For this reason he let his glory become man in Jesus and let his glory live in man and in his church by his spirit up to its completion. The church has been called to the glory of God revealed in Christ. In spite of the broad biblical basis this term has played only a marginal role in many ecclesiologies until today. In present churches the glory of the Lord still remains an abstract term for many. It is not differentiated in any way or recognized in its meaning for the church. For this reason some of the most important ecclesiologies of the 20th century in German language are examined regarding the meaning and importance of the glory of the Lord. They are checked regarding its impact for ecclesiology and church-development. Its role will be compared with that in the bible. The conclusions are meant to be inspirations and impulses for ecclesiology and for church growth, for church life and community and for its mission in the world. / Christian Spirituality, Church History & Missiology / M. Th. (Systematic Theology)

Thesis (MDiv (Old and New Testament))--University of Stellenbosch, 2006. / One of the challenging questions for the religious people is whether theocracy is still relevant in a pluralistic society like the South African society. In this assignment I argue that theocracy is relevant for all times. It can just change form as the context changes to adapt to new circumstances. To test this assertion, this study concentrates on the study of Old Testament views regarding theocracy in different contexts. This is done by comparing the narratives of kings Saul, David, Solomon and Rehoboam as told by the Deuteronomist and the Chronicler. The focus is on how contextual influences are reflected in their telling of the stories of these kings and thereby also purport a certain form of theocracy befitting their particular contexts. The study then concludes that theocracy is relevant for all times but the change in context should be taken into consideration.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: This dissertation is an attempt to address the problem of the relationship between the Jeremianic judgement and salvation oracles, to prove our hypothesis that Jeremiah 1 functions as a theological introduction to the whole book of Jeremiah, and that references to judgement and salvation form a theological whole. Vernon Robbins's socio-rhetorical approach has been utilized. In Chapter 1, we present a general survey of Jeremianic study, and show the scholarly tendency towards a diachronic or synchronic approach. By doing so, we justify our application of the holistic socio-scientific method to study the book more comprehensively. Our hypothesis about the relationship between judgment and salvation in the book of Jeremiah is then presented and the methodology described. In Chapter 2, we offer a rhetorical analysis. According to our analysis, the centre of the prophetic call in the book of Jeremiah is the commission (Jer. 1:10) where the thematic phrase of judgement and salvation is highlighted. We identified passages containing this thematic catchphrase (Jer. 12:14-17; 18:7-10; 24:6; 31:28; 31:38-40; 42:10; 45:4; etc.) and Chapter 3 discusses each one. The reoccurrence of that catchphrase in different circumstances was the reconfirmation and recontextualisation of the Leitmotif of Jer. 1:10. In Chapters 4-6, a social scientific approach has been utilised to explore a considerably rich text which contains many diverse aspects of the social, cultural, political and theological environment. We identify diverse interest groups to whom Jeremiah addressed his message of judgement and salvation. They are "reformist", "conversionist", "revolutionist" and "thaumaturgical" from the social perspective, and "pro-Babylon", "pro-Egypt" and "autonomistic" from the political perspective. We next examine the intense controversy between Jeremiah and these groups, from social, cultural, ideological and theological perspectives. In the conclusion (Chapter 7), we summarise what we have studied and present the prospect for a wider use of the socio-rhetorical method. / AFRIKAANSE OPSOMMING: Hierdie verhandeling ondersoek die vraagstuk rondom die verhouding tussen Jeremiaanse oordeel en verlossingsorakels, Daar word gepoog om die hipotese te bewys dat Jeremia 1 dien as teologiese inleiding tot die res van die boek en dat die verwysings na oordeel en verlossing 'n teologiese geheel vorm. Vernon Robbins'se sosio-retoriese benadering word gebruik. In Hoofstuk 1 gee ons 'n oorsig van Jeremiaanse navorsing en wys hoe vakkundiges neig tot of 'n diakroniese of 'n sinkroniese benadering. Deur ons gebruik van die sosio-retoriese metode poog ons om die boek meer volledig te bestudeer. Ons hipotese oor die verhouding tussen oordeel en verlossing in Jeremia word dan aangebied en die metodologie beskryf. In Hoofstuk 2, bied ons 'n retoriese analise, waarvolgens die kern van die profetiese roeping in die boek geidentifiseer word as die opdrag (Jer. 1:10) wat die temas van oordeel en verlossing beklemtoon. Dan identifiseer ons die verse wat hierdie temas bevat (Jer. 12:14-17; 18:7-10; 24:6; 31:28; 31:38-40; 42:10; 45:4; etc.) en bespreek elkeen in Hoofstuk 3. Die herhaaldelike voorkoms van die temas in verskillende kontekste is die herbevestiging en herkontekstualisering van die Leitmotifvan Jer. 1:10. In Hoofstuk 4-6, word 'n sosiaal-retoriese benadering gebruik om 'n komplekse teks - wat diverse aspekte van die sosiale, kulturele, politiese en teologiese omgewing insluit - te ondersoek. Ons identifiseer verskeie belangegroepe tot wie Jeremia sy boodskap van oordeel en verlossing rig. Uit die sosiale perspektief, IS die groepe "hervormers", "bekeerders", "rewolusionere'', en "thaumaturge", en vanuit 'n politiese perspektief, "pro-Babilon", "pro-Egipte" en "autonome" groepe. Dan ondersoek ons die intense struweling tussen Jeremia en hierdie groepe, vanuit sosiale-, kulturele-, ideologiese- en teologiese perspektiewe. In die slotsom (Hoofstuk 7) lewer ons 'n opsomrning van die studie, en bied die verwagting vir 'n breer gebruik van die sosio-retoriese metode.