Die moreel-etiese ontwikkeling van middel-adolessente in die een en twintigste eeu word deur talle faktore beïnvloed. In hierdie studie val die klem spesifiek op die invloed wat sommige tipes musiek in die middel-adolessent se lewe uitoefen. Veral gedurende adolessensie wat as ‘n tyd van onsekerheid gekenmerk word, kan die invloed van sommige musiek ‘n negatiewe uitwerking op hulle lewe uitoefen. Middel-adolessente moet gedurende hierdie lewensfase die versekering hê dat hulle hulself na hulle ouers en kerkleiers kan wend, ten einde leiding te ontvang en toegerus te word om enige negatiewe boodskappe wat in sommige musiek voorkom, te identifiseer en pro-aktief daarmee te handel. Hierdie studie is onderneem vanuit die Pinkstertradisie en spesifiek die AGS-Kerk, met die doel om die kerk se moontlike rol in die moreel-etiese toerusting van middel-adolessente te bespreek. In hierdie navorsing is beide kwalitatiewe en kwantitatiewe navorsingsmetodes gebruik wat getoon het dat musiek ‘n negatiewe invloed op die ontwikkeling van middel-adolessente se lewe kan uitoefen. Daar is gevind dat musiek middel-adolessente onder meer kan aanmoedig om alkohol en dwelmmiddels te misbruik, seksueel losbandig te wees, gewelddadig en rebels op te tree, by homoseksuele praktyke betrokke te raak, eiesinnig te wees en leuens te vertel. Middel-adolessente benodig hulp en volgens die Bybel het ouers en kerkleiers die verantwoordelikheid om kinders moreel-eties toe te rus. In hierdie studie is die grammaties-historiese metode van eksegese ingespan om vanuit die Efésiërsbrief riglyne neer te lê wat AGS pastore/jeugpastore kan gebruik om middel-adolessente moreel-eties toe te rus. / MA (Pastoral studies), North-West University, Potchefstroom Campus, 2015

Die moreel-etiese ontwikkeling van middel-adolessente in die een en twintigste eeu word deur talle faktore beïnvloed. In hierdie studie val die klem spesifiek op die invloed wat sommige tipes musiek in die middel-adolessent se lewe uitoefen. Veral gedurende adolessensie wat as ‘n tyd van onsekerheid gekenmerk word, kan die invloed van sommige musiek ‘n negatiewe uitwerking op hulle lewe uitoefen. Middel-adolessente moet gedurende hierdie lewensfase die versekering hê dat hulle hulself na hulle ouers en kerkleiers kan wend, ten einde leiding te ontvang en toegerus te word om enige negatiewe boodskappe wat in sommige musiek voorkom, te identifiseer en pro-aktief daarmee te handel. Hierdie studie is onderneem vanuit die Pinkstertradisie en spesifiek die AGS-Kerk, met die doel om die kerk se moontlike rol in die moreel-etiese toerusting van middel-adolessente te bespreek. In hierdie navorsing is beide kwalitatiewe en kwantitatiewe navorsingsmetodes gebruik wat getoon het dat musiek ‘n negatiewe invloed op die ontwikkeling van middel-adolessente se lewe kan uitoefen. Daar is gevind dat musiek middel-adolessente onder meer kan aanmoedig om alkohol en dwelmmiddels te misbruik, seksueel losbandig te wees, gewelddadig en rebels op te tree, by homoseksuele praktyke betrokke te raak, eiesinnig te wees en leuens te vertel. Middel-adolessente benodig hulp en volgens die Bybel het ouers en kerkleiers die verantwoordelikheid om kinders moreel-eties toe te rus. In hierdie studie is die grammaties-historiese metode van eksegese ingespan om vanuit die Efésiërsbrief riglyne neer te lê wat AGS pastore/jeugpastore kan gebruik om middel-adolessente moreel-eties toe te rus. / MA (Pastoral studies), North-West University, Potchefstroom Campus, 2015

The debate about homosexuality in South Africa (and possibly the Church worldwide) does not focus primarily on the acceptance of homosexual persons, but that the church would accept and bless homosexual marriages. In their attempt to get the church to accept such marriages they (pro-gay theologians) have resorted to an hermeneutics which could be considered as postmodernistic. According to this postmodernistic hermeneutics the siences have greater importance than the Bible. The Word of God has been reduced to the words of men in their thoughts about God. This is done by casting suspicion on the Bible and by using similar examples which are not generally accepted anymore. They come to the conclusion that the Bible of today has a new version of morality. Where they do make use of the Bible, they cast suspicion by saying that the Bible has very little to say about homosexual relationships as it is known today. They try to say that the Bible is mainly concerned with perversity and that the Bible knows nothing about homosexual marriages or relationships of love and trust. In this study it has been shown that the above mentioned interpretation of the Bible concerning homosexual relationships and marriages cannot be sustained. Science cannot change a theological term (like sin). All the hermeneutic keys used in the debate (antique history – history of the church; the authority of the Bible and the use thereof; Biblical sexuality and Old and New Testament evidence) reject homosexual relationships – also those of love and trust. / Thesis (PhD (NT Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted

Afrikaans Dit is meer as dertig jaar gelede dat Childs (1964) sy belangrike artikel lnterprefation in Faith gepubliseer het. Dit het die begin ingelei van 'n nuwe fase in die Ou-Testamentiese navorsing. Talle verdere publikasies van Childs het die lig gesien. Sy publikasies het baie reaksie uitgelok. Die kanoniese benadering van Childs sou tot 'n debat lei wat steeds nie uitgewoed is nie. Hlerdie studie poog om 'n evaluering van die benadering van B. S. Childs te maak. As 'n hipotese word gestel dat die kanoniese benadering van Childs hom nog steeds in die hoofstroom van die historiese kritiek bevind. Childs maak nog steeds van die resultate van die histories-kritiese metode gebruik. Dit word gedoen teenoor aannames dat Childs a-histories werk en sy eie siening dat die kanoniese benadering 'n paradigmaskuif verteenwoordig. Die hipotese word uitgewerk aan die hand van die volgende werkswyse: Na inleidende opmerkings volg 'n bespreking van die plek wat Childs inneem in die navorsing oor die kanon. Dit word gevolg deur 'n gedeelte wat aandag gee aan outobiografiese gegewens oor Childs, sy belangrikste publikasies en die ontwikkeling van sy kanoniese benadering. 'n Uiteensetting van Childs se benadering gegee aan die hand van kernkonsepte volg hierna. Om Childs as 'n kind van sy tyd te sien word daar gekyk na die invloed wat sy mentors op hom gehad het asook ooreenkomste wat hy met ander teoloë en nie-teoloë het. Ten einde Childs in perspektief te sien word reaksie op sy benadering vervolgens aan die orde gestel. Reaksie op die benadering van Childs word geëvalueer in die daaropvolgende deel. Indien Childs nie 'n paradigmaskuif verteenwoordig nie, wat is dan sy relevansie vir die toekomstige debat? Die laaste hoofstuk is 'n konklusie wat die bydrae van Childs evalueer en die moontlike implikasies van die kanoniese benadering vir die toekoms bespreek. Die studie bevestig die feit dat die kanoniese benadering hom nog steeds binne dieselfde kader as die historiese kritiek bevind. Childs is in die implementering van sy benadering afhanklik van die resultate van die histories-kritiese metode. Om hierdie rede kan Childs nie geëtiketteer word dat hy a-histories werk nie. Die aanspraak wat gemaak word dat hy 'n paradigmaskuif bewerksteliig het, gaan ook nie op nie. Dit neem egter niks weg van die feit dat B. S. Childs 'n monumentale bydrae tot die Ou-Testamentiese wetenskap gemaak het nie. English It is more than thirty years ago since Childs (1964) published his important article Interpretation in Faith. This article introduced the start of a new phase in OldTestamentical research. A number of other publications by Childs have since seen the light. His publications have elicited wide reaction. The canonical approach of Childs would lead to a debate that has still not abated. This study attempts to evaluate B.S. Childs' approach. It is hypothesised that the canonical approach by Childs still finds itself in the mainstream of historical criticism. Childs still uses the results of the historical critical method. This is done in contrast to the suppositions that Childs operates a-historically and to his own view that the canonical approach represents a paradigm move. The above hypothesis was developed using the following methodology: Introductory comments followed by a discussion of Childs' place in canonical research. Subsequently, autobiographical data on Childs, his most important publications and the development of his canonical approach are presented. It is followed by a discussion of his approach in view of fundamental concepts. To view Childs as a child of his time, regard must be had to the influence of his mentors on him and the similarities he shared with theologians and non-theologians. To place Childs' approach into perspective, reaction to the approach is discussed and evaluated. If Childs does not represent a paradigm move, what then is his relevance for future debate? The final chapter is a conclusion of the study where Childs' contribution is evaluated and possible implications of the canonical approach for the future are discussed. The study confirms the fact that the canonical approach still finds itself in the same cadre as the historical criticism. Childs depends on the result of the historical critical method for the implementation of his approach. He can therefore not be labelled as a-historical. Furthermore, claims that he accomplished a paradigm move can not be sustained. However, the fact that Childs made a monumental contribution to Old Testamentical scholarship can never be negated. / Thesis (DD)--University of Pretoria, 2008. / Old Testament Studies / unrestricted

D.Phil. et Litt. / The interaction between law and love in Pauline writing has been an interesting topic, where we have discovered that the law of God cannot be separated from his agape love, which has followed mankind from creation and eventually leads him to eternity. We discovered that the law of God reveals God's character and that is his love. The Law of God and His Love are one and cannot be separated from each other. God gives the law to prove to man that he loves him deeply and eternally. When Jesus Christ died on the cross of Calvary, He died because of the love for his created beings and the law that was broken and could not be altered or changed without the shedding of blood. The redemption of the sinner had to be made possible through the shedding of blood by the one who had not broken God's law. The love and death of Jesus can only be understood through the plan of salvation, which is the interaction between law and love as exposed in Pauline writings. This is a mystery of the wonderful love of our Lord Jesus Christ. It is wonderful to discover the way Paul blends the law and love in a way that it makes it hard to separate the two. If not carefully studied, one would not be able to see this fact in Pauline writings. The Law of God is actually the expression of His love to us. He would like. us to love Him by keeping the first four commandments and loving our fellow man by keeping the last six of the Ten Commandments. We need to have a positive outlook on the law, so that we may love to do God's will and honour Him because He loved us dearly and did not spare His own son for our redemption. The plan of redemption was born out of the eternal love of God towards humanity that could not be measured by anything on earth and in Heaven. In chapter one and two, we look at the overview of law and love in Pauline writings. The Pauline framework, its theology and the ethics of law and love. The whole plan of salvation for all humanity and how God loves all His creation. Although God had a chosen people through Abraham, He only wanted to make His love known throughout the world and all generations. God had always had His special people through whom He made His love and care known although they sometimes failed to is do His will. Like the children of Israel failed him throughout the ages and He has always been patient with them until they killed Jesus on the Cross.

The movement from modernism to postmodernism have brought about perceivable changes in contemporary thinking and social practices. An important step was the transition toward the “broader rationalistic” view made in the hermeneutical approach, inclusive of the realization that the collection and accumulation of knowledge is not primarily dependent on sharply formulated methodical rules, but also on the symmetrical interaction between and among equal participants in the communication process. The rise of social-constructionism based on the viewpoint, that the sense and meaning of reality are both reciprocally constructed, did not merely exercise its way and influence on the social sciences but also within the practical theology as a science. In this process the narrative model of counselling mode itself strongly known with the understanding that the story of a person and the particular meaning the person attaches to this story, is that which requires the urgent attention of the pastor. With the realization that several stories are involved in the pastoral occurrences, the question immediately arising is: In what way, does the story of God function in the narrative – pastoral discussion? Could the Story of God make any difference in the pastoral happenings? It was decided to research the role of Biblical contents in the pastoral occurrences by way of the qualitative method. The pastoral behaviour of two co-researchers was researched, this included mutual discussions with them about the use of Biblical contents in their counselling. Certain inferences were made from this discussion, the latter leading to further mutual discussions. In the second instance a focus group was brought into play to reflect on inferences made from individual discussions. Subsequently the researcher interactively related stories from the past (tradition) and modern stories, as well as the inferences from the research, with a view to assess whether a new story would possibly come to the fore. The final chapter concluded with the story in which it was realised, that the meta Story still had an unique and particular role in the pastoral counselling. The religious discourse still retains its primary importance for the pastor as a representative of God. This includes that a pastor cannot detach himself from the accompanying specific identity. Within the framework of thought of the postmodernism we should guard against elevating the meta Story to become the “most important” aspect. The reason for this is that the authoritative completeness of the story does not lie in its proclamation to be the most important aspect but it rather lies in the Story itself and in the omnipresence and involvement of God in this world. The pastor should realise that it is not necessary to bring into play the Word of God, because God’s love and compassion is evident in the demeanour and behaviour of the pastor. The specific and challenging task of the pastor persists, in bringing man into contact with the Story of Jesus of Nazareth. The timing and manner of this “bringing into contact” must be applied with a sense of responsibility. This should lead to additional opportunities in constructive dialogue in which HOPE is established. The Story of God’s hope that brings with it an unparalleled sense and meaning. Those who prefer to negate or omit the meta Story in an attempt to comprehend man and his particular circumstances, is guilty of a major error of reasoning. / Thesis (DPhil (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

Text in Afrikaans / Summaries in English and Afrikaans / In die veertigerjare het Robert Gordis aanhalings in die boek Prediker uitgewys. Diethelm Michel en Norman Whybray het die aanhalingshipotese ondersteun, terwyl Michael Fox nie ten gunste daarvan was nie. Whybray het kriteria saarngestel op grond waarvan hy aanhalings uit ouer wysheidsmateriaal kon onderskei. Fox kon op grond van sy eie kriteria geen aanhalings identifiseer nie. Om vas te st el of die Prediker we! uit ouer wysheidsmateriaal aanhaal, word eerstens gekyk na hoe die wysheid in Israel ontstaan het en wat die boek Prediker se verhouding tot ander wysheidsgeskrifte is. Hie ma word die histories-kritiese bestudering van die boek onder die loep geneem alvorens die navorsingsgeskiedenis van aanhalings nagegaan word. Prediker 9-11 word ondersoek om te bepaal of die Prediker we! uit vroeere wysheidsmateriaal aanhaal. Ten slotte word die vraag gevra of Bybelvertalings aanhalings moet uitlig ten einde die teks beter verstaanbaar te maak. / In the forties, Robert Gordis pointed out that quotations do occur in the book Ecclesiastes. Diethelm Michel and Norman Whybray endorsed this hypothesis of quotations, while Michael Fox has taken a stance against it. Whybray compiled criteria to distinguish older wisdom sayings in the book Ecclesiastes. Fox applied his own criteria and could not find any quotations. To determine if the author (Qohelet) does quote from older wisdom material, we take a look how the wisdom developed in Israel and what the book's relation was to other wisdom books. Then the contribution of the historical-critical methods to the understanding of the book is surveyed before die research history of quotations is discussed. Ecclesiastes 9-11 is examined to determine if Qohelet really quotes from older wisdom material. Finally, we ask the question whether quotations should be highlighted in Bible translations in order to improve understanding of the text. / Biblical and Ancient studies / M.A.(Biblical Studies)

Text in Afrikaans / Summaries in English and Afrikaans / In die veertigerjare het Robert Gordis aanhalings in die boek Prediker uitgewys. Diethelm Michel en Norman Whybray het die aanhalingshipotese ondersteun, terwyl Michael Fox nie ten gunste daarvan was nie. Whybray het kriteria saarngestel op grond waarvan hy aanhalings uit ouer wysheidsmateriaal kon onderskei. Fox kon op grond van sy eie kriteria geen aanhalings identifiseer nie. Om vas te st el of die Prediker we! uit ouer wysheidsmateriaal aanhaal, word eerstens gekyk na hoe die wysheid in Israel ontstaan het en wat die boek Prediker se verhouding tot ander wysheidsgeskrifte is. Hie ma word die histories-kritiese bestudering van die boek onder die loep geneem alvorens die navorsingsgeskiedenis van aanhalings nagegaan word. Prediker 9-11 word ondersoek om te bepaal of die Prediker we! uit vroeere wysheidsmateriaal aanhaal. Ten slotte word die vraag gevra of Bybelvertalings aanhalings moet uitlig ten einde die teks beter verstaanbaar te maak. / In the forties, Robert Gordis pointed out that quotations do occur in the book Ecclesiastes. Diethelm Michel and Norman Whybray endorsed this hypothesis of quotations, while Michael Fox has taken a stance against it. Whybray compiled criteria to distinguish older wisdom sayings in the book Ecclesiastes. Fox applied his own criteria and could not find any quotations. To determine if the author (Qohelet) does quote from older wisdom material, we take a look how the wisdom developed in Israel and what the book's relation was to other wisdom books. Then the contribution of the historical-critical methods to the understanding of the book is surveyed before die research history of quotations is discussed. Ecclesiastes 9-11 is examined to determine if Qohelet really quotes from older wisdom material. Finally, we ask the question whether quotations should be highlighted in Bible translations in order to improve understanding of the text. / Biblical and Ancient studies / M.A.(Biblical Studies)

Please read the abstract in the dissertation. / Dissertation (MA)--University of Pretoria, 2013. / Psychology / unrestricted

Please read the abstract in the section 04back of this document / Dissertation (MA (Biblical and Religious Studies))--University of Pretoria, 2002. / Ancient Languages / unrestricted