The Concept of the Pauline church unity founded on baptism is investigated from a practical theological perspective in terms of both the theoretical and practical method. After outlining the theological principles of this analogy; an actual situation of a local church is researched and the findings of this empirical analysis are used to indicate terms of a practical model of the body of Christ. An essential theological principle is that the church is to serve the Kingdom of God and to be a continuing incarnation of the word of God. The church which is full of quarrels and divisions would not be able to proclaim the word of God freely. Instead of preaching the word of God; they will concentrate on calling themselves that; I am of Paul, and I of Apollos; and I of Cephas; and I of Christ. This type of expression does not build unity among Christians. What we must do as Christians is that we should accept one another regardless of being affiliated to ZCC; Roman catholic church, Apostolic Faith Mission; Nazarene church, etc. According to Paul's views, all churches from different denominations form the body of Christ. There are also a handful of local churches whose members are trying to increase diversity within their pews. My aspiration is to see all the Christians from different races coming together; praying together and worshipping together as the children of God. My wish is to see the leaders from various denomination focusing on promoting fellowship and reconciliation amongst themselves and their church members accepting one another. The resolute determination of some whites to travel to black communities to worship or of blacks to join and participate in overwhelming white congregations; reveals the depth of some Christians desire to overcome the barriers which have been part of South African life for so long. This desire may be for more prevalent among the laity than the clergy have traditionally imagined. Christians from different races must change if they want to enter into the Kingdom of God. The disturbing factor is that without a real willingness to change there is little hope that it will be achieved in a generation still cluttered with the baggage of the past. Reconciliation and dignity of all believers in Christ needs to be encouraged by Pastors and church members, because we all from the body of Christ. / Religious Studies and Arabic / M.A. (Biblical Studies)

No abstract available / New Testament / M.Th. (New Testament)

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The grammar of the death-resurrection scene points forward toward a literary reading based on the compositional structure of the words themselves as well as their exact placement in the pericope. A literary reading of a text incorporates an historical-grammatical exegesis and a presumed theological significance by means of architectonic interpretive keys that both construct and relate different phenomena toward the intended theological meaning. The architectural process of construction and relation (both building and connecting) becomes the hermeneutical key to understanding seemingly irreconcilable texts with corresponding theological ideas. J. W. Wenham’s seminal article became the impetus for a shift in interpretation of Matthew 27:51-54 by various theologians who separated the first three portents from the latter two resulting in a displacement of the pericope in the Matthean narrative. Questions emerging from this practice rendered the text all but un-interpretable as to its theological meaning. In the contemporary context, the resulting interpretive dichotomy has obscured the function and meaning of the pericope and established two distinct and opposing readings. Matthew 27:51-54 is the crux interpretum enabling an examination of corresponding resurrection texts (both prophetic and apostolic) that provide interpretive clues toward a resolution between the interpretive polarities. Lexical thought connections compared with Matthew 28:1-15 reveal a parallelism whereby Matthew emphasizes the death-resurrection scene of Jesus as regulative for the resurrection of the saints in Matthew 27:52b-53. Ezekiel 37:1-14 provides the primary prophetic witness for which the resurrection of the saints is foreshadowed and, thereby, partially fulfilled in Matthew 27:52b-53. Examination of each passivum divinum is connected by a coordinating conjunction that manifests the entire pericope as one textual hinge in the death-resurrection scene. Matthew 27:52b-53 is a yet another sign bearing theological ramifications at Jesus’ cross-death. As such, it becomes the lens whereby the cumulative theological effect of the pericope is constructed. Each portent, therefore, builds toward a theological crescendo evidenced by the centurion’s confession. The events of the text are transposed to broader antinomous theological realities taking place simultaneously. Identification of Jesus as the Son of God by the soldiers attending to the crucifixion bears Christological import whereby he becomes the focus for future missiological endeavors as evidenced by the eschatological realities of the velum scissum and the resurrection of the sleeping saints in this pericope.

This thesis investigates the subversion of Biblical discourse in Jeanette Winterson’s first two novels, Oranges are Not the Only Fruit and Boating for Beginners. By rewriting Biblical stories Winterson challenges traditional Western religious discourses and their rules for heteronormative social and sexual behaviours and desires. Winterson’s texts respond to the patriarchal nature of socially pervasive texts, such as the Bible, by encouraging her readers to regard these texts with suspicion, thus highlighting what can be seen as a ‘postmodern concern’ with the notion of ‘truth’. Chapter One of this thesis comprises a discussion of Biblical boundaries. These boundaries, I argue, are a process of historical oppression which serves to subjugate and control women, a practice inherent in the Bible and modern society. The Biblical boundaries within which women are expected to live, are carefully portrayed in Oranges and then comically and blasphemously mocked in Boating. Chapter One also argues that Winterson’s sexuality plays an important role in the understanding of her texts, despite her desire for her sexuality to remain ‘outside’ her writing. Chapter Two of this thesis, examines the mix of fact and fiction in Oranges, in order to create a new genre: fictional memoir. The chapter introduces the concept of the ‘autobiographical pact’ and the textual agreement which Winterson creates with her readers. In this chapter, I examine Winterson’s powerful subversion of Biblical discourse, through her narration of Jeanette’s ‘coming out’ within a Biblical framework. Chapter Three of this thesis examines Winterson’s second book, Boating, and the serious elements of this comic book. This chapter studies the various postmodern narrative techniques used in Boating in order to subvert Biblical and historical discourse. Chapter Three highlights Winterson’s postmodern concern with the construction of history as ‘truth’. Finally, Chapter Four compares Oranges and Boating, showing the texts as differing, yet equally relevant textual counterparts. This chapter examines the anti-feminine characters in both texts and Winterson’s ability to align her reader with a feminist or lesbian viewpoint. This thesis argues that Winterson’s first two texts deliberately challenge Biblical discourse in favour of a postmodern feminist viewpoint.

The biblical story of Saul in 1 Samuel contains evidence of a tragic vision which has two central features. First, tragic themes are introduced and developed by means of multiple repetitions or typescenes in which the subsequent account emphasizes the tragic nature of the events described in the first. Second, the development of tragic themes is facilitated by the portrayal of the deity's ambivalence in enduring two kings simultaneously, terrorizing Saul with an evil divine spirit and sending a good spirit on David. The tragic vision in the Saul narrative has been perceived by Alphonse de Lamartine, and his drama Saül: Tragédie is an attempt to dramatize the events of 1 Samuel. The significant similarities and differences in plot and characterization between Lamartine's drama and the biblical narrative draw attention to the tragic themes in the anterior text and offer a new conception of Saul's suffering in the posterior text. Lamartine has borrowed from Greek tragic form as well as 1 Samuel for thematic materials and tragic devices. The deity is off-stage, as in much Greek drama, but the characters infer divine intervention in human affairs. Thomas Hardy also became fascinated with the story of Saul and in The Mayor of Casterbridge he has structured the relationship between Henchard and Farfrae on the relationship between Saul and David. There are similarities in both plot events and in characterization, but the most significant departure from the biblical material is the absence of the deity, which colours the tragic vision very differently, and idea of the supernatural is also of great significance in the novel. Hardy's novel displays evidence of the influence of Greek tragedy in plot and in theme. Also crucial to the novel are the role of fate and the sociological theme.

Old Testament and Ancient Near Eastern Studies / D. Th. (Old testament)

This thesis "investigates" prophecy according to the Old Testament. While the main focus is on matters leading to cessation, an analysis of the rise and nature of prophecy introduces the theme. Expressions of prophecy evident among ancient Near Eastern cultures are compared to determine prophetic origins. Prophecy is a dynamic force in Israel, and together with the priesthood, develops the theological and religious views of the nation. Prophets are active during major transition periods of Israel's history. Prophecy is an integral means of communication between Yahweh and his people. Through the prophets Yahweh elects, leads, directs, and helps the people of God. Furthermore, prophets were involved in the formulation of the Scriptures that were received by Israel. The reception of the Scriptures registers the acceptance of inspired writings and exposes other documents as apocryphal and pseudepigraphal. When the `Spirit of prophecy' was believed to add nothing new to Scripture, the canon was considered closed. Surprisingly, some texts indicate that prophecy ends in Israel. A few passages indicate potential problems in the mediation process that may include aberrations in the delivery, content, and motivation for presenting prophecy. Prophecy deteriorates from the kind of prophetic leadership that Moses exemplified. Some claim that prophecy arose with the monarchy and ended after the Babylonian exile. Other theories regarding its demise include matters related to false prophecy, theological and religious differences, the compilation of the Hebrew canon, inspiration and the quenching of the Spirit of God. At times, people long for a message from God, but find silence. Problems associated with prophecy that lead to its demise as well as the future anticipation of transformations to prophecy or its continuation are presented and analyzed. Prophetic utterances diminish and ultimately cease, but texts also imply that prophecy is a permanent feature for God's people. Prophecy will be transformed, renewed, or changed. Many texts foresee a period of restoration, salvation, and prophecy for all God's people. A period of dormancy and prophetic silence will be followed by the recurrence of prophecy when the Spirit of God will inspire prophetic utterance. God will pour out his Spirit and prophecy will continue indefinitely. / Biblical and Ancient studies / D.TH. (Old Testament)