The problem of 'authority' is of paramount importance in determining the theological stance of any religious movement and not least is this the case where the movement is labelled 'fundamentalist' both by its protagonists and its antagonists. Intro. p. 1.

Afrikaans: Die doel van hierdie studie is om deur die gebruikmaking van die insigte van Q¬navorsing die tradisioneel aanvaarde uitgangspunt dat Jesus se etiese uitsprake in terme van 'n apokalipties-eskatologiese raamwerk verstaan moet word, te bevraagteken en daarteenoor te stel dat ons eerder 'n eties-eskatologiese vertrekpunt behoort te veronderstel. Die studie bespreek eerstens die standpunte van etici wat by Jesus 'n apokalipties-eskatologiese perspektief identifiseer en sy etiese uitsprake in terme van so 'n perspektief verstaan. In die navorsing word die temas wat verband hou met tempel, Seun van die Mens, Johannes die Doper en Koninkryk van God (aspekte wat sentraal in die prediking van Jesus staan) gebruik om die standpunte van hierdie tradisionele etici te beskryf en te verduidelik. Die standpunte van Nuwe-Testamentici wat meen dat Jesus se etiek geen eskatologiese konnotasies het nie, word in hoofstuk 3 bespreek. Dieselfde temas wat hierbo gemeld is, word gebruik om die standpunte van die nie¬eskatologiese denkers te verwoord. Hoofstuk 4 fokus op die Spreuke-Evangelie Q. Die ondersoek in hierdie verband bou voort op die navorsing van J S Kloppenborg oor die stratifikasie van Jesus¬tradisies in Q. Die studie toon dat daar in die eerste laag van Q (die stratum die naaste aan die historiese Jesus), nie apokaliptiese trekke aanwesig is nie. Hierdie bevinding bevestig die grond vir die twyfel rakende die tradisionele etici se oortuiging dat 'n apokaliptiese eskatologie die perspektief vorm van waaruit Jesus sy etiese onderwysings uitgespreek het . Vervolgens word 'n alternatiewe perspektief in die plek van die apokalipties¬eskatologiese voorgestel. Jesus se verwysing na die "Koninkryk van God" word verstaan as verwysende na 'n alternatiewe lewenstyl in die teenswoordige lewe van Jesus se volgelinge. In hoofstuk 6 word geargumenteer dat daar wel by Jesus van 'n eskatologie sprake is, maar dan gedefinieer as 'n etiese eskatologie. Die inhoud van so 'n etiese perspektief word verduidelik met behulp van die resultate van die navorsing van J S Kloppenborg, J D Crossan en R A Horsley. In hoofstuk 7 word twee gedeeltes, te wete Q 13:18-19 ) die gelykenis van die mosterdsaad) en Q 17:18-20, 31-35 (die metaforiese uitspraak oor die kinders op die markplein an aanleiding van ‘n navraag deur Johanes die Doper), eksegeties bespreek. Die doel van hierdie bespreking is om aan te toon hoe hierdie uitsprake van Jesus vanuit ‘n eties-eskatologiese perspektief gelees kan word en hoe so ‘n interpretasie verskil van ‘n etiek wat Jesus se uitsprake in terme van ‘n apokalipties-eskatologiese raamwerk verstaan. In die laaste hoofstuk word die insigte van hierdie studie eietyds toegepas deur Jesus se etiek te beskryf as ‘n subversiewe wysheid wat heelwat hedendaagse kerklike konvensies en gebruike krities bevraagteken. English: Drawing on the insights of Q research, the purpose of this study is to question the traditionally accepted position that Jesus' ethical sayings are to be understand in terms of an apocalyptic framework. It is argued that an ethical-eschatological point of departure is rather to be discerned in Jesus' teachings. The study first sketches the positions of those ethicists whose readings discern in Jesus' teachings an apocalyptic-eschatological point of departure and who understand his ethical sayings in terms of the latter. The themes temple, Son of Man, John the Baptist and Kingdom of God (aspects central to the preaching of Jesus) are used to spell out the positions of these traditional ethicists. Then, in chapter 3, the study outlines positions - opposed to the above¬mentioned ones - of New Testament scholars who view Jesus' sayings as not being eschatological at all. The study, again, makes use of the themes mentioned above in order to spell out the positions of non-eschatological thinkers. In chapter 4, which deals with the Sayings Gospel 0, J S Kloppenborg's research on the stratification of the Jesus tradition in 0 is considered. The findings indicate that no apocalyptic traits are apparent in the first layer of 0, the layer closest to the historical Jesus. The research shows that these findings form the basis for doubting the traditional ethicists' position that Jesus' ethics is apocalyptically-eschatologically grounded. An altemative perspective in place of the apocalyptical-eschatological one is suggested. Jesus' reference to the Kingdom of God is understood as referring to an altemative lifestyle in the here and now of the life of Jesus' followers. In chapter 6, it is argued that there may indeed be an eschatological perspective in Jesus' teachings, but that this would be an ethical-eschatological perspective. What this might entail is articulated with reference to the insights of J S Kloppenborg, J D Crossan and R A Horsley. In chapter 7, the study concludes with an exegetical discussion of two passages from 0, viz. 0 13:18-19 (the parable of the mustard seed) and 0 7:18-20,31-35 (the metaphorical discourse about the children on the market square, ensuing from an enquiry by John the Baptist) in order to indicate how these sayings of Jesus may be read ethically-eschatologically. In the last chapter the insights derived from this study are applied to the present-day situation of the church by describing Jesus' ethics as subversive wisdom which challenges many conventional practices. / Thesis (DD (New Testament Studies))--University of Pretoria, 2006. / New Testament Studies / unrestricted

AFRIKAANS: Die begeerte om oor hierdie onderwerp te skryf, het uit my leefwêreld ontstaan. Dit was gedurende 1994¬-2001, die eerste jare van die na-apartheidsera. Die meeste inwoners het die veranderinge demokraties aanvaar en andere het die verandering op politieke en sosiale gebied as te dramaties ervaar. Onder dié wat bedreig voel, bestaan die moontlikheid van 'n gewelddadige heilige oorlog wat uit die Ou Testament geregverdig word. Die probleemstelling is: • dat menslike geweld in 'n heilige oorlog vanuit die Ou Testament geregverdig kan word omdat daar nie rekening gehou word met die heilige-oorlog-tradisiegeskiedenis van die Ou Testament nie. Die hipotese is: • dat daar 'n ontwikkeling in Israel se denke oor 'n heilige oorlog in die Ou Testament plaasgevind het, • dat 'n studie oor die groei in Israel se denke oor 'n heilige oorlog in die Ou Testament by die eindpunt in 2 Kronieke 20:1-30 sal uitkom wat 'n heilige oorlog as 'n kultiese handeling beskou, • dat hierdie kulminasiepunt van die heilige-oorlog-tradisie in die Ou Testament uitIoop op 'n heilige oorlog sander gewelddadige menslike deelname. Die doelstellings is: • om volgens Gerhard von Rad die groei in Israel se denke oor 'n heilige oorlog aan te toon, • om die eindpunt van die heilige-oorlog-tradisie in 2 Kronieke 20:1-30 in diepte te ontleed, • om aan toon dat Israel se voortdurende afskaling van geweld konsekwensies vir ons inhou. Hoofstuk 1 is die inleidende hoofstuk waarin bogenoemde probleemstelling, hipotese en doelstellings geformuleer is. In hoofstuk 2 is daar volgens Von Rad aangetoon hoedat Israel se denke oor die heilige oorlog 'n ontwikkeling gehad het. Hy bespreek die nadenke oor 'n heilige oorlog in die geskiedenis van ou Israel, na-Salomoniese novelle, profete, Deuteronomium en die Kronis. Hierdie nadenke het 'n eindpunt bereik in 2 Kronieke 20:1-30. 'n Dieptestudie in hoofstuk 3 van 2 Kronieke 20:1-30 het aangetoon dat die Ou Testament tot die gevolgtrekking kom dat 'n heilige oorlog nie uit gewelddadige menslike deelname behoort te bestaan nie, maar uit gebed, vas, aanbidding, lofprysinge, raadpleging van en geloofsvertroue in Jahwe. In die jaar 200 I wil hierdie verhandeling vir die wat bedreig voel hierdie perspektief van 2 Kronieke 20:1-¬30 oor 'n heilige oorlog gee. Die bede is dat hierdie studie die Kronis se beskouing oor 'n heilige oorlog sal herleef en dat dit 'n bydrae tot vrede sal lewer. ENGLISH: The desire to write about this subject arose from the world in which I live. It was during 1994-2001, the first years of the post-apartheid era. Most citizens accepted the changes democratically, others experienced the changes in the political and social spheres as too dramatic. Amongst those who feel threatened , the possibility exists that a violent holy war may be justified out of the Old Testament. The problem statement is: • that human violence in a holy war may be justified from the Old Testament because the history of the holy-war-tradition of the Old Testament was not taken into account. The hypothesis is: • that, in the Old Testament, an evolution took place in Israel's thoughts on a holy war; • that a study of the growth in Israel's thoughts on a holy war in the Old Testament would eventually culminate in 2 Chronicles 20: 1-30, which regards a holy war as a cultic action; • that this culmination point of the holy war tradition in the Old Testament will lead to a holy war without violent human participation. The objectives are • to demonstrate the growth in Israel's thoughts on a holy war according to Gerhard von Rad; • to analyse in depth, the culmination point of the holy-war-tradition in 2 Chronicles 20: 1-30; • to demonstrate that Israel's continual de-escalating of violence holds consequences for us; Chapter 1 is the introductory chapter in which the above problem statement, hypothesis, and objectives were formulated. In Chapter 2, the development of lsrael's thoughts on the holy war, according to Von Rad, is illustrated. He discusses the reflections on a holy war in the history of old Israel, in the post-Solomonic novel, prophets, Deuteronomy and the Chronicler. Such reflection culminated in 2 Chronicles 20:1-30. An in-depth study in Chapter 3 of 2 Chronicles 20:1-30 showed that the Old Testament came to the conclusion that a holy war ought not comprise violent human participation, but rather: prayer, fasting, worship, praising, consultation of Yahweh and trust in Yahweh. In 2001, this thesis should provide the perspective of 2 Chronicles 20: 1-30 on a holy war to those who feel threatened. It is our prayer that this study will revive the Chronicler's views on a holy war and that it will contribute to peace. / Dissertation (MA (Theology))--University of Pretoria, 2006. / Old Testament Studies / unrestricted

Please read the abstract in the section, 09summary of this dokument / Thesis (PhD)--University of Pretoria, 2007. / Practical Theology / PhD / Unrestricted

D. Phil. (Religious Studies) / Please refer to full text to view abstract

M.A. / The Song of Songs has been considered a key platform for feminist liberative causes. The purpose of this study is to critique such feminist ideological readings of the Song of Songs, because of the apparent contradictions among feminist advocates. This study encapsulates itself in Postmodern fashion to account for reader centred interests. The exercise involves a close reading of the text, paying special attention to the poetic features in the Song as well as the presumed (feminist) readerly interests. While the entire spectrum of the Song is reflected, the study confines itself to the analysis of the exordium (introduction 1:2-2:7), which is reiterated in the peroratio (conclusion 8:5-14), a correspondence noted by a number of structuralists. The scope, therefore, mainly makes room for feminist ideological interests other than the traditional readings of the Song of Songs, which have been adequately explored elsewhere. The analysis of the texts in question combines insights from classical rhetoric with a 'newcomer' Socio-rhetorical criticism, which allows an integrated scientific approach of reading and rereading texts from various angles. Thus, various disciplines, social scientific, rhetorical, postmodern and theological criticism work together in generating a rich environment for textual analysis. The method also permits for the various 'textures' within a text (namely, inner, inter, social and cultural, ideological and sacred), to be explored individually, then synthesised to form a meaningful interpretation. Conclusive findings from the described exegetical exercise is weighed against feminist readings, readings which demonstrate how texts construct readers and vice versa. Pertinent questions arising out of the ideological readings are not ignored, such as: What exactly does an ideology implicate? Whose reading is decidedly the best reading of the Song of Songs? Or, is there such a thing as the best reading of a text? Does the Song of Songs itself prescribe a particular ideological reading? It was found that although the feminist 'voice' is very conspicuous in the Song, the male is also and constantly 'there'. The Song does not celebrate supremacy of either of the gender, but mutuality and equality.

The rapid changes in society today have caused many a leader in different environments to admit that they feel overwhelmed by, and inadequate to face the reality that this brings along. Our society is, according to many, in a transition, or as Roxburgh (2010) calls it, in an “in-between time”. This “in-between time” can be labelled as post-modern, post-colonial, post-democratic, or whatever language seems fitting; the fact of the matter is that studies are starting to show that leaders are struggling to lead in this changing landscape. This has also become particularly true in church leadership. This issue has been visited by many practical theologians of late. What has not been done yet was to visit this problem from an Old Testament perspective and to see if the Old Testament can contribute to this issue. In this study the Old Testament prophetic book of Ezekiel is taken as case study to see if it can shed any light on the matter. Ezekiel as prophet needs to speak to an audience that is also in rapidly changing circumstances. The lives of most Judeans changed with the first Babylonian exile of 597 BCE and got worse with the final exile in 586 BCE that also included the fall of Jerusalem. Suddenly the “known” became “unknown” and the familiar surroundings and lifestyle of Judea were substituted by the unfamiliar surroundings of Babylon and life as exiles. In these times people look to their prophets and their leaders to make sense of the reality and to offer some hope for the future. Ezekiel responds to this with communication. His communication criticises and energises. His communication seems vivid and metaphorically loaded and in the end stirs up imagination. This imagination gives clarity and hope for the future. What this study therefore attempts to do is to look for the process of this communication. It tries to find the different stages that Ezekiel goes through in his communication process. Out of these stages or steps it then builds a process of communication that is suggested as a possible Old Testament perspective on a modern-day problem. In this endeavour it proposes to build a bridge between practical issues of church life, leadership in the church and Biblical Studies. / Biblical and Ancient Studies / D. Litt. et Phil. (Biblical Studies)

Afrikaans text / Die uitverkiesingsleer is vanaf die vroeë Kerkgeskiedenis aan stryd gekenmerk, wat sedertdien geakkumuleer het. Die vername vrug hiervan is twee teenpole, naamlik Calvinisme teenoor Arminianisme. Hierdie entiteite blyk onversoenbaar te wees en impliseer twee groot vrae wat `n derde vraag (of moontlikheid) antisipeer, naamlik dat daar oor beide gevra moet word: Kies God só? `n Verdere vraag onstaan, naamlik of die Christelike gemeenskap met hierdie toestand tevrede kan wees, veral terwyl blyk dat hierdie stryd intensiveer. In hierdie dogmaties-historiese ondersoek blyk dit dat die antwoord op hierdie vraag negatief is: God kies nie só nie. Die bedoeling is nie om met harde beslistheid `n oordeel te fel nie, maar is dit deel van die soeke na `n beter begrip van hierdie leerstuk wat soveel energie in beslag geneem het en tot verdeeldheid binne die Christendom gelei het. Derhalwe word voorgestel dat daar in hierdie doolhoof `n moontlike middeweg tussen die twee ongenaakbare sienings, óf `n alternatief, weg van die tradisionele is. Die doel hiervan is egter nie om die tradisionele uitverkiesingsleer met `n absolute alternatief te vervang nie, maar eerder bydraend in die soeke na `n oplossing te wees. Derhalwe is die bedoeling hiervan nie om enige tradisionele siening op `n destruktiewe manier te kritiseer, of deur `n eulogie te kanoniseer as eksklusief-waaragtig nie. In hierdie literêre ondersoek word die ganse uitverkiesingsleer nie hanteer nie. Daar word as verteenwoordigende model veral op die probleem binne Protestantse kringe gekonsentreer – spesifiek op die probleem onder fundamentele evangelies-gesindes. Die klem of fokus word vernou om langs die tradisionele hoofmomente van Augustinus/Pelagius en Calvinisme/Arminianisme by die sogenaamde „Evangelicals‟ uit te kom. Hierdie stuk bepaal sigself dus by die evangeliese stroom binne die Protestantisme. Behalwe vir `n historiese oorsig, word kritiek op die tradisionele uitverkiesingsleer gelewer. Daar word ook op die Vyf Punte van Calvinisme gefokus, aangesien dit redelik verteenwoordigend van dié leer is. Besondere probleme, wat steeds heersend is, word uitgewys, waarna alternatiewe in die soeke na `n oplossing hanteer word. Uiteindelik word `n voortgesette, volgehoue en gemeenskaplike soeke na `n antwoord op die vraag: “Hoe kies God?”, voorgestel. / The doctrine of predestination is since the early beginnings of Church History featured by strife which is currently accumulating. A prominent result hereof is the entity of Calvinism, with its antipole, Arminianism. These entities seem to be irreconcilable and imply two major questions with the anticipation of a third, namely that it should be asked of both: Does God choose in this manner? A further question arises, namely if the Christian community is satisfied with this condition, especially when it seems that this strife is intensifying. In this dogmatic-historical enquiry it seems that the answer is negative: God does not choose in this manner. The intention is not to pass decisive judgement, but rather to obtain a better understanding of this doctrine which led to division and discord within Christianity. Consequently a possible middle course is proposed between these two entities, or an alternative, away from the traditional tendentiousness. The purpose hereof is not to replace the traditional doctrine of predestination with an absolute alternative, but rather contributing in search for a solution. Therefore the intention is not to criticize any traditional view in a destructive manner nor, on the other hand, canonize it as exclusively veracious. This literary study will not cover all aspects of the doctrine of predestination. The problem with this doctrine under fundamental, evangelicals will be taken as a model and the focus of this study. The focus will be further narrowed to the traditional momentums of Augustine/Pelagius and Calvinism/Arminianism which culminates in the evangelical movement. This study confines itself basically to Protestantism. Except for the historical review, criticism will be provided on the traditional doctrine of predestination. This will also focus on the Five Points of Calvinism, seeing that it is representative of this doctrine. Particular prevailing problems will be pointed out where after proposals for a solution will be suggested. Finally a continued, sustained and common search for an answer to the question: “In which manner does God choose?”, will be proposed. / Philosophy, Practical and Systematic Theology / D. Th. (Sistematiese Teologie)

Thesis submitted in fulfilment of the requirements for the Faculty of Theology and Religion Studies at the University of Zululand, 2002. / The thesis of this study is that the concept of the church as oikost as found in. Luke-Acts provides principles to inspire the church to meet some present challenges- The concepts of church and family in the Gospel of Luke and in the Acts of the Apostles were examined. It was found that the first church community was constituted on the pattern of the extended family in the Greco-Roman world of the first century. This allowed for the development of a rich culture of interpersonal relationships. It was within this environment that the love taught and exemplified by Jesus found its first concrete expression. In family churches, comprising of between 50-100 members, care was taken of individuals in a holistic sense. This was especially important in a society that existed long before the invention of social services, pensions, hospitals and care for the aged. This example set by the first church had far-reaching political consequences. In the fourth century it was this kind of church structure that was taken as a model for the whole of the Roman Empire. This study reflects a distinctive choice regarding methodology in the application of a unique combination of both the contextual and social-scientific methods. A danger of contextual methodology is to concentrate on the present context at the expense of the context of the text. A deliberate attempt is made to avoid this by an inclusive approach of both contexts. The second part of the combination in the methodology of this thesis is the application of the social-scientific approach to the Biblical text and to our present context. This method is used as an extension of the contextual method, in order to avoid possible distortions caused by the latter. This pursuit does not seek to operate at the exclusion of other accepted approaches to the Biblical text, namely those of the literary, linguistic and historical, but functions eclectically whilst highlighting the rewards of the social-scientific methodology. The term 'social-scientific' is used in this study to broadly embrace the sociological approaches to the study of the New Testament text and to our present context. In addition to uncovering the social context of the Biblical text, this study is equally eager to understand the 'now' of one's own Sitz im Leben. Therefore, current social-scientific insights together with those from family sociology are utilised to balance the methodological framework. In short, a social-scientific understanding of the concept of oikos will assist in analysing the context of the Biblical text. A social-scientific analysis of the present context will facilitate a re-contextualisation of the church as oikos in the new South Africa. Chapter one outlines the methodology. A social-scientific study of the concept of oikos in Luke-Acts is engaged in chapter two. Chapter three commences with a sociological perspective of the family. This includes a contextual analysis of families in South Africa. The next chapter (chapter four) explores ministry perspectives to ascertain how the local church can function as oikos. Chapter five proposes a model for the ministry of the church while chapter six contextualises the church as oikos. A final concluding chapter summarises and synthesises the research.

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