Thesis (MTh)--Stellenbosch University, 2011 / ENGLISH ABSTRACT: What stimulates the emergence of messianic expectations or messianic figures in a society such as ancient Israel? Messianic expectations emerged as prophetic responses to social, economic, political and religious crises. This could be traced from the historical background of the pre-exilic, exilic and post-exilic periods. Messianic expectations in pre-exilic Israel were triggered by the failure of the Davidic dynasty to uphold Yahweh’s instructions and they depict the shift in focus from the anointed kings to the birth of a new Davidic prince (Isa. 9:1-7).The exilic period drew attention to a gentile king, Cyrus as Messiah (Isa. 44:28-45:1-8) who would restore Israel from exile. However, messianic expectations in Daniel 9:25-27 came about as a response to the extended subjection to foreign rule after the return from exile. The expectation for a messiah therefore changed from focusing on a historical figure to an apocalyptic figure in the post-exilic period. This approach is triggered by the situation in Zimbabwe where messianic rhetoric is now being used in an attempt to address the fragile socio-economical situation. It is shown that recent characterization of President Robert Mugabe as a messianic figure based on his role as a former liberator is a skilful propaganda and manipulation of the expectations of a messiah to legitimize his leadership amidst growing opposition. / AFRIKAANSE OPSOMMING: Wat stimuleer die verskyning van messiaanse verwagtinge of messiaanse figure in 'n samelewing soos die van ou Israel? Messiaanse verwagtinge het ontstaan as profetiese antwoorde op sosiale, ekonomiese, politiese en godsdienstige krisisse. Dit kan histories teruggelei word na die tydperke voor die ballingskap en na die ballingskap. Messiaanse verwagtinge in voor-ballingskap Israel is aangewakker deur die Dawidiese dinastie se onvermoë om Jahweh se opdragte te handhaaf, en dui op die fokus-verskuiwing van gesalfde konings na die geboorte van 'n nuwe Dawidiese prins (Jes. 9:1-7). Die ballingskap het die aandag gevestig op 'n heidense koning, Kores, as die messias (Jes. 44:28-45:1-8) wat Israel uit ballingskap sou red en herstel. Messiaanse verwagtinge in Daniel 9:25-27 het egter ontstaan as 'n reaksie op die voordurende onderwerping aan buitelandse bewind na die terugkeer uit ballingskap. Die verwagting van 'n messias het dus verander van 'n fokus op 'n historiese figuur na 'n fokus op 'n apokaliptiese figuur in die na-ballingskap-era. Die benadering tot Messianisme in hierdie navorsing is na aanleiding van die huidige situasie in Zimbabwe, waar messiaanse retoriek gebruik word om die brose sosio-ekonomiese situasie aan te spreek. Die studie dui aan dat onlangse uitbeelding van President Robert Mugabe as 'n messiaanse figuur op grond van sy rol as 'n voormalige bevryder, is knap propaganda en manipulering van die verwagtinge van 'n messias, met die doel om sy leierskap te legitimeer te midde van toenemende teenkanting.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2007. / The aim of this thesis is to discern the trends in current scholarship on the concept of wisdom in Job 28. The trends differ according to methodological perspectives (literary, historical, and theological), depending on the relationship among the concepts of wisdom as the fear of the Lord, transcendent wisdom and traditional wisdom. However, in each perspective one can find some different interpretations which are also found in other perspectives. Most current scholars from the literary perspective consider Job 28 as a wisdom poem or song, anticipating the speeches of Yahweh. For them, the theme of Job 28 criticises traditional wisdom which entails the doctrine of retribution and suggests transcendent wisdom, which is inaccessible to human being. The fear of the Lord is the practical conclusion of transcendent wisdom. For the scholars working from the historical perspective, there are various opinions about the authorship, the date, the location, and the purpose of Job 28. However, for many scholars the concept of wisdom in Job 28 reveals only transcendent wisdom, which contradicts traditional wisdom that entails the doctrine of retribution. The concept of the fear of the Lord also belongs to traditional wisdom. For many scholars who work from the theological perspective, the concept of wisdom is the fear of the Lord. The fear of the Lord in Job 28 is the repetition of the Prologue and anticipation of the speeches of Yahweh. The fear of the Lord is the practical conclusion of transcendent wisdom and can coexist with traditional wisdom.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: In general, we tend to see slavery through negative eyes, also in the first century C.E. The reason is that slaves were not treated as human beings, but as things in the first century C.E. Therefore Patterson (1982:38) describes slavery as social death. However, there were communities that treated slaves as human beings, not just as objects. An example is the Christian community in which Philemon’s household was located, and in which a slave called Onesimus lived. Various opinions are suggested concerning Onesimus’ slave identity, but scholars generally agree with the idea that he was indeed a slave. These debates are briefly considered in Chapter 2. Onesimus, who ran away from his owner, met Paul in prison. He then became a Christ-believer through Paul. Onesimus’ actual social status was still that of slave, even when he became a believer. Nevertheless, his spiritual status was that of a freedman in Christ. Then, could Onesimus actually become a freedman in the social sense? My answer is ‘Yes’, based on two different perspectives, viz. a theological and a social perspective. In Chapters 3 and 4, slavery is treated largely in a theological sense. According to a theological perspective, Onesimus could have spiritual freedom from God when he became a believer even though his current social status was defined as a slave. This dissertation introduces Paul’s three other letters which use the term ‘slavery’, namely 1 Cor 7:17-24, Gal 4:21-5:1 and Phil 2:6-11. These three letters show how Paul understands the term ‘slavery’ in his theological thinking. In terms of metaphor, the term ‘slavery’ can have various meanings in biblical contexts. Therefore these three letters provide a good idea towards an understanding of Onesimus’ identity as a freedman in a Christian community, and in particular, in Paul’s theological thinking. In Chapter 5, a more practical examination of slavery was provided. In the social perspective, the possibility of the manumission of Onesimus could be affected by the first century Greco-Roman slavery system. Two factors are focussed upon, namely the household and manumission, to suggest the possibility of a change of Onesimus’ status. Finally, the possibility of the change of Onesimus’ status can be fully assumed in both perspectives. In addition, the manumission of Onesimus could give hope to others who lived in slavery in Roman society. Therefore defining the identity of Onesimus gives us two important conclusions; slaves could live as freed persons in a social sense on the one hand; on the other hand, in a theological sense even slaves could receive spiritual freedom by Christ’s love regardless of their social status. This is because all people are one in Christ and there is no social discrimination between people in the Christian community. / AFRIKAANSE OPSOMMING: Ons is geneig om slawerny oor die algemeen negatief te beoordeel, soos ook in die eerste eeu n.C. Die rede hiervoor is die feit dat slawe tydens die eerste eeu nie as mense behandel is nie, maar as dinge. Patterson (1982:38) beskryf slawerny daarom as sosiale dood. Daar was egter gemeenskappe waar slawe as menslike wesens behandel is en nie as blote objekte nie. 'n Voorbeeld is die Christen-gemeenskap waarin Philemon se huishouding was, en waar 'n slaaf genaamd Onesimus gewoon het. Verskeie menings word aangebied aangaande Onesimus se slawe-identiteit, maar akademici het dit eens dat hy wel 'n slaaf was. Hierdie debatte word kortliks opgeweeg in Hoofstuk 2. Onesimus, wat gevlug het van sy eienaar, het Paulus in die gevangenis ontmoet. Daar is hy deur Paulus bekeer tot die Christelike geloof. Onesimus se werklike sosiale status was steeds dié van 'n slaaf, selfs nadat hy 'n gelowige geword het, maar sy geestelike status was dié van 'n vrygemaakte in Christus. Sou Onesimus ook as 'n vryegemaakte eskou kon word in die sosiale sin? My antwoord is ‘Ja’, op grond van twee verskillende perspektiewe, nl. 'n teologiese en 'n sosiale perspektief. In Hoofstukke 3 en 4 word slawerny grotendeels in teologiese sin behandel. Hiervolgens sou Onesimus geestelike vryheid deur God verkry het toe hy 'n gelowige word, hoewel sy heersende sosiale status hom as slaaf gedefinieer het. Hierdie proefskrif betrek Paulus se ander drie briewe waarin na slawerny verwys word, naamlik Kor. 7:17–24, Gal 4:21–5:1 en Fil 2:6–11. Hierdie drie briewe toon Paulus se begrip van die term ‘slawerny’ in sy teologiese beredenering. Metafories kan die term ‘slawerny’ verskillende betekenisse hê in die bybelse kontekste. Die briewe bied daarom 'n helder omskrywing van Onesimus se identiteit binne 'n Christen-gemeenskap, en spesifiek, in Paulus se teologiese denke. In Hoofstuk 5 word slawerny in meer praktiese diepte ondersoek. Volgens 'n sosiale perspektief, sou die eerste-eeuse Grieks-Romeinse slawernystelsel 'n rol speel in die vrystelling van Onesimus. Twee faktore kom hier ter sprake, naamlik die huishouding, en vrystelling – om die moontlikheid van 'n statusverandering vir Onesimus te suggereer. Ten slotte kan die moontlikheid van 'n verandering van Onesimus se status binne beide perspektiewe aanvaar word. Daarby sou die vrystelling van Onesimus hoop verskaf het aan andere wat in die Romeinse samelewing in slawerny geleef het. Om die identiteit van Onesimus te definieer, bring ons tot twee belangrike gevolgtrekkings: slawe kon in die sosiale sin, as vrygemaakte mense leef ; in teologiese sin kon hulle ook geestelik bevry word deur die liefde van Christus, onafhanklik van hulle sosiale status. Dit is gegrond in die aanname dat alle mense een is in Christus en dat daar geen diskriminasie bestaan tussen mense binne 'n Christen-gemeenskap nie.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: Baptism has been an important aspect of the Christian community and faith since its very beginnings. This study investigates Paul’s reference to baptism since the Pauline epistles are the oldest written records that we have on the topic of baptism and because of the foundational role the Pauline gospel still has for the identity of contemporary Christianity. In his various letters, Paul often mentions or alludes to baptism, but Paul never writes a passage that could be titled ‘On Baptism’, where he presents his theology of baptism. Neither does he describe the act of baptism nor how it is administered. Instead, in the texts where he mentions baptism he is actually discussing something else. This leads to the questions: Why did Paul deem it necessary to refer to the baptism in the various contexts of his letters? What does baptism mean for Paul, as can be concluded from these texts? How did he use the baptism in his arguments and what conclusions did he draw from his references to baptism? This study aims to answer these questions through exegetical analysis of the separate texts 1 Cor 6:11, 12:12-13; Gal 3:27 and Rom 6:3 in their various contexts in an attempt to arrive at Paul’s understanding of baptism, how it serves as basis for the early Christian self-definition and group identity, and which kind of ethos is promoted on the basis of the ethical implication of baptism as an integrating ritual in Pauline Christianity. It becomes evident that for Paul the baptism is very important and central to the Christian faith and community, therefore he utilises the common participation and meaning of baptism as a foundation for other aspects of his theology: righteousness, new life in the Spirit, Christology, soteriology, ecclesiology, pneumatology and eschatology. By referring to their baptism Paul reminds believers of what they experienced at that point in time and what that now implies for their lives here and now, as well as for their future expectation and hope. The strength of Paul’s argument and the consequences thereof is rooted in the actual experience and event of the believers’ baptism. It is clear that Paul advocates a total and radical change of identity where the believer completely and utterly identifies with Christ in and through the baptism and he uses different metaphors to describe this identification with Christ. When Paul writes that they are one in Christ it has ecclesiological relevance grounded in Christ’s passion and resurrection. However, Paul also closely associates the baptism with the Spirit. The baptism is where the Spirit is received and the baptism occurs in/through the Spirit, but everything that occurs at the baptism occurs on God’s initiative. The baptism serves as a cornerstone for Pauline ethics because by accepting God’s salvation through faith and the baptism, believers are transformed to live a new life in the sight of God and being guided by the Spirit leads to a new ethos for the individual and the community of faith. / AFRIKAANSE OPSOMMING: Die doop speel nog altyd ‘n belangrike rol in die Christen gemeenskap. Hierdie studie ondersoek Paulus se verwysings na die doop, aangesien die Paulinies briewe die oudste skriftelike dokumente is wat na die Christelike doop verwys, as ook a.g.v. die bepalende invloed wat die Paulinies evangelie steeds vandag op die Christelike identiteit het. In sy onderskeie briewe, verwys Paulus gereeld na die doop, maar daar is geen gedeelte wat as ‘Oor die doop’ geklassifiseer kan word, waar hy sy teologie aangaande die doop aanbied nie. Hy beskryf ook nooit die aksie of uitvoering van die doop nie. In die tekste waar hy die doop noem, bespreek hy eintlik iets anders. Dit lei tot die vrae: Hoekom ag Paulus dit nodig om na die doop te verwys? Wat beteken die doop vir Paulus soos uit hierdie tekste afgelei kan word? Hoe gebruik hy die doop in sy argumentvoering en wat is sy gevolgtrekkings? Hierdie studie poog om hierdie vrae te antwoord deur eksegetiese analise van 1 Kor 6:11, 12:12-13; Gal 3:27 en Rom 6:3 in hul verskeie kontekste, met die doel om Paulus se verstaan van die doop te bepaal, hoe dit dien as basis vir die Christen identiteit en watter etos aangemoedig word vanuit die etiese implikasies wat die doop as intree-rite in die Christen gemeenskap oordra. Dit word duidelik dat die doop vir Paulus uiters belangrik en van kardinale belang vir die Christen geloof en gemeenskap is. Daarom gebruik hy die algemene deelname en betekenis van die doop as basis vir ander aspekte van sy teologie: geregtigheid, nuwe lewe in die Gees, Christologie, soteriologie, ekklesiologie, pneumatologie and eskatologie. Deur na hul doop te verwys, herinner Paulus die gelowiges aan dit wat hulle ervaar het op daardie oomblik van die doop en wat dit tans vir hul lewens hier en nou beteken, as ook vir hul toekomstige hoop en verwagting. Die krag van Paulus se argument en die gevolge daarvan is gewortel in die ervaring van die gelowige se doop. Dit is duidelik dat Paulus ‘n radikale en totale verandering van identiteit voorhou, waar die gelowige geheel en al met Christus identifiseer deur die doop en Paulus gebruik verskillende metafore om hierdie identifisering met Christus te beskryf. As Paulus dus skryf dat hulle een is met Christus het dit ekklesiologiese waarde wat gegrond is in Christus se lyding en opstanding. Paulus verbind die doop egter ook direk met die Gees. Die doop is waar die Gees ontvang word, maar die doop vind ook deur/in die Gees plaas. Alles wat egter by die doop plaasvind, gebeur a.g.v. God se inisiatief. Die doop dien dan sodoende as hoeksteen vir Paulus se etiek, want deur God se verlossing deur geloof en die doop aan te neem, word gelowiges verander om ‘n nuwe lewe in die aangesig van God te leef, gelei deur die Gees wat lei tot n nuwe etos vir die individu sowel as die gemeenskap van gelowiges.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2006. / This dissertation focuses on studying the relationship between humankind and nature in Psalm 8. The study of this relationship was triggered by Psalm 8 which, when closely examined, reveals a relationship suggesting an interrelatedness between humankind and nature. This research investigates the cause, nature, and result of that interrelatedness. The hypothesis that has guided this study has been that humankind and nature form a oneness or holism and partnership, and this oneness or holism and partnership lead to interrelatedness between these two entities. Our appreciation of this can be enhanced by approaching it from a Xhosa perspective. This approach also makes a contribution to Seventh-day Adventist theological reflection. In support of this hypothesis an exegesis of Psalm 8 is presented. Psalm 8 is one of the several Old Testament texts that seem to reflect this oneness and partnership, suggesting the interrelatedness between humankind and nature. In this exegesis a close reading approach was employed. The close reading approach refers to the studying of the language in the text, the style of the writing, the metaphors, and the relation of these to one another [Childs 1983:33, 34]. Xhosa and Seventh-day Adventist perspectives of the relationship between humankind and nature have been considered in this discussion: the Xhosa perspective because of my affiliation to these people, and also because Xhosas maintain that there is oneness or holism between humankind and nature. The Seventh-day Adventist perspective has been incorporated since I am a Seventh-day Adventist and have derived my theology from this tradition. Exegesis of Psalm 8 reveals a oneness or holism and partnership of humankind and nature, and this oneness or holism and partnership of these two entities leads to their interrelatedness. Moreover, this oneness and partnership that leads to the interrelatedness of the two entities is rooted in the creation of Genesis 1 of which Psalm 8 seems to be a development. In this relationship each party (humankind and other created beings) plays a role. Humans play the role of leading and representing the group in such a way that their actions or the results of those actions – good or bad - influence all members of the partnership. On the other hand, the other members of this partnership are there to serve the rest of the body, including humanity. In short, the emphasis on the relationship of Psalm 8 is that humankind and nature are so connected that they can hardly survive without each other. The benefit of this research is two-fold. First, it has provided an alternative perspective into the modern theological debate of the relationship of humankind and nature based on the Old Testament. This alternative is that humankind and nature form oneness or holism. Therefore, rather than separating humankind from nature and focusing the attention on humanity to the exclusion of nature, let the debate recognize this oneness and inseparableness.

Thesis (MDiv)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This dissertation deals with the concept of celibacy, as interpreted from 1 Corinthians 7: 1-28, the development of the term in the Protestant tradition, and its use in our current context (which includes the Reformed tradition). This dissertation makes a thorough exegetical study and it especially analyses the Protestant tradition (with the development of celibacy within the tradition). Lastly it looks at the way the term celibacy is used today in the Dutch Reformed tradition. The main focus is precisely the relationship and differences that occur between 1 Corinthians 7: 1-28 and the use of the term celibacy in the Protestant tradition, and also the use of celibacy in our understanding today. / AFRIKAANSE OPSOMMING: Hierdie skripsie handel oor die konsep van selibaat, soos geïnterpreteer vanuit 1 Korintiërs 7: 1-28, die ontwikkeling van die term in die Protestantse tradisie en ook die gebruik daarvan in ons huidige konteks (wat die Nederduitse Gereformeerde tradisie insluit). Die skripsie maak ʼn deeglike eksegetiese studie en die skripsie ontleed ook veral die Protestantse tradisie (met die ontwikkeling van selibaat binne die tradisie). Dit kyk ook laastens na die manier hoe die term selibaat vandag gebruik word vanuit die Nederduitse Gereformeerde tradisie. Die hooffokus is juis die verbande en verskille wat daar ontstaan tussen 1 Korintiërs 7:1-28 en die gebruik van die term selibaat in die Protestantse tradisie, en ook die gebruik van selibaat in ons verstaan van die konsep vandag.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006. / The aim of this thesis is to explore the trends that are found in commentaries on the book of Exodus and their appropriateness in the African context. The study also seeks to move from a socio-political understanding of Exodus as liberation theology to the cultural understanding of Exodus as African theology. The following three trends are found in modern commentaries on Exodus as explored by this thesis: • Historical-critical approach – dealing with the world behind the text or author centred criticism. Commentaries found under this group include those of M Noth (1962), TE Fretheim (1990), N Sarna (1991), B S Childs (1977) and WHC Propp (1999). • Literary-critical approach – this deals with the text itself or it is text centred. Commentaries found in this category include: W Brueggemann (1994), J G Janzen (1997) and C Houtman (1993). • Theological-critical approach – deals with the world in front of the text. Commentaries of GV Pixley (1987), J Durham (1987) and G Ashby (1998) are good examples of the latter named approach. Exploration into the study of the above listed three trends and their corresponding modern commentaries show that the commentaries are not fully appropriate in the context of Africa (except Ashby). This is so because the above modern commentaries have not directly addressed the ongoing issues of poverty, political, economic, oppression, marginalization, HIV / AIDS, cultural and social issues, famine, racial and sex discrimination, religious crises, and other epidemics and natural disasters prominently found in Africa - particularly among the third world countries. The modern commentaries mentioned above are indirectly relevant for Africa since the topics which they address, resonate with the readers and interpreters of Exodus in Africa. This resonance is possible if readers and interpreters of Exodus in Africa find similarities between modern commentaries and their own current context. The study also shows that the three trends found in modern commentaries on Exodus are dependent on one another to bring forth a meaningful interpretation. Based on this working relationship between the three trends mentioned above, it is suggested that the three trends should be considered in close connection with one another. Biblical interpretation in Africa must do justice to the literary, historical and theological aspects of the Bible to be meaningful and appropriate in Africa.

Thesis (MPhil (Old and New Testament))--Stellenbosch University, 2008. / The earliest written reference to the “Day of the Lord” is found in the book of Amos. Throughout the prophets, especially the Minor Prophets, the term becomes something of a Leitmotiv, either in those words or in abbreviations such as “that day”. The “Day of the Lord” was to be one of judgement on the enemies of Yahweh. Such judgement in Israelite thought applied to Israelite enemies. To be an enemy of Israel was to be an enemy of God since the Israelites were God’s chosen people. Shockingly, Amos included both Israel and Judah amongst his list of the nations God had declared he would punish. Judgement implied God’s wrath and punishment. This is variously depicted metaphorically as warfare, locust invasions, drought, fire and seismic events. Nations to be punished were those who warred against the Israelite kingdoms. Either they had been part of the Israelite mini-empire under David and Solomon and had broken political covenant, or, like Assyria and Babylon, they had practised cruelty against the people of God and against their other subject nations. The kingdoms of Judah and Israel were to be punished because they had broken the Sinai Covenant by becoming involved in worshipping images of the gods of the surrounding nations. Symbols of these gods were even set up in the Jerusalem Temple. They involved fertility cults which often practised temple prostitution. The Sinai laws were further disobeyed by the Israelites, who ignored ill-treatment of the poor, widows, orphans and aliens. While Amos was aware of the inevitability of judgement, others, like Hosea, were aware of God’s love. God longed for his people to repent and receive blessing. This created a tension in Israelite theology between the need for judgement, which God’s greatness and holiness required and God’s love, which desires to forgive and save. True repentance will bring forgiveness and salvation. Punishment may have to be endured, for example the Babylonian exile, but God will lead his people to salvation. An analysis of judgement and salvation being reconciled on the “Day of the Lord” is first made by looking at the Minor Prophets in a historical and literary context and then how redaction sought to form them into a nified “Book of the Twelve”. In doing so, various critical methods, especially Form Criticism and Canonical Criticism are discussed. In the “Book of the Twelve” the “Day of the Lord” proves to be the occasion when judgement and salvation occur. Judgement is necessary since it leads to acknowledgement of sin and repentance. Only the innocent and the repentant are saved. This involves a remnant of Israel and, later also applies to a gentile remnant which acknowledges YHWH. Eschatologically, the “Day of the Lord”, at first, seems imminent. Later it is seen as a future event under God’s control. At first it is believed the “Day” will usher in destruction of Israel’s enemies, the re-establishment of a united kingdom under a descendant of David and an everlasting time of peace and prosperity, free from control by enemy nations, from apostasy and social injustice. After the defeats of the Kingdom of Israel in the 8th century by Assyria and of Judah in the 6tth by the Babylonians, YHWH is understood as being the God of all nations who will use powerful (and sinful) nations to punish his people, while at the same time preparing their punishment at the hands of other nations. So Assyria is conquered by Babylon and Babylon by the Chaldeans. For many, after the return from Babylonian exile, salvation seems to have been accomplished. The failure of expectations after the return leads to the “Day of the Lord” being seen as an even more distant event. It begins to take on apocalyptic overtones and becomes a moment at the end of time when there is judgement with salvation for the faithful and repentant. God’s eternal reign is inaugurated. Belief in salvation is beginning to move from deliverance being part of earthly life to otherworldly existence with God . The seeming failure of the prophetic earthly ideal may have led to the end of prophecy as a recorded scriptural genre and to the redaction of that genre in post-prophetic times to bring the “Book of the Twelve” into line with contemporary deuteronomistic and priestly outlooks. The Israelite view of the “Day of the Lord” has become a belief that on that “Day” there will be judgement for those who have not repented and at the same time salvation for a remnant which has either remained faithful or has repented. It will usher in an eternal time of divine blessing for the saved who will be a new Israel. Sin leads to God’s earthly punishment. If there is no repentance, judgement becomes eternal.

Thesis (MPhil (Old and New Testament))--University of Stellenbosch, 2005. / This paper attempts an exploration and description of a hermeneutic of learned helplessness. Drawing on insights from both psychology and theology, it problematises the interaction that an individual believer can develop with the Bible and living a life of faith. Attempts to account for this situation involve biblical interpretation, the church and the pastoral care context. The body of the paper consists of four chapters, describing the four pillars supporting a hermeneutic of learned helplessness. The first chapter highlights certain of the difficulties that develop when the authority of the Bible is abused. The second chapter looks at the vocation of the pastor, and notes how lack of accountability and limited self-awareness can result in inadequate and harmful biblical interpretation. The third chapter highlights the negative effects of the neglect of emotion on individual faith and interaction with the biblical text, referring specifically to women. Finally, the fourth chapter identifies the tendency to regard morality as expressed primarily through behaviour, and to use the Bible as a book of rules. The combination of these four factors generates an environment in which a hermeneutic of learned helplessness can quickly develop in a Christian believer. This paper is an attempt to more clearly define my observations following work in the context of pastoral care and counselling. It is hoped that by clarifying the nature of the problem, this will prove to be the first step toward finding possible solutions.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Prosperity is an important theme in scripture and there is great diversity of perspectives regarding the place of wealth in the life of God’s people. This diversity is reflected in the variety of theological responses to wealth in the church, but the importance of this subject is not reflected in scholarship. Attempts to develop a positive theology of prosperity that does justice to the biblical data are surprisingly rare. There is a need for a careful biblical theology of prosperity. This study aims to lay the foundation of a fuller biblical theology, showing that conflicting biblical views of blessing, prosperity, and wealth can be unified if proper attention is given to certain roles, namely: blessing belongs within a God-man relationship defined by His grace and our dependence; the Promised Land is the exclusive environment in which blessing is promised; and blessing is not given mechanically while sin threatens, but rather the relationship must be forged through testing. This study is only the beginning of a biblical theology of prosperity, examining these roles by means of careful exegesis of four key chapters in the Old Testament from a range of bodies of literature. Firstly, the study of Genesis 12 shows that blessing is graciously offered to Abram as God’s response to the curse that accumulates through Genesis 1-11, and that blessing is intended to extend to the whole world. The blessings are based on a new God-man relationship into which Abram is called, but Abram immediately experiences the complexity of that relationship: though he acts faithfully, he meets with testing rather than prosperity, and this prompts his dependence upon God to falter. Deuteronomy 6 emphasises that covenant faithfulness is the guardian of the God-man relationship in which blessing is found. However, covenant-keeping does not merit favour; the chapter puts undeserved redemption from Egypt – grace – at its centre as the motivation of obedience. Jeremiah 32 is set in the midst of God’s enactment of curses that were promised for disobedience. However, out of the nation’s hopelessness, God speaks words of grace, consolation and New Covenant, a covenant in which hearts will not forget YHWH and blessing can be given unreservedly. Finally, Psalm 128 connects wisdom language (showing that fear of YHWH is the wise way of life that brings prosperity) with priestly blessing language (focusing the eyes of the blessed on the Giver). While God prospers those who fear Him, prosperity always operates within a complex relationship of grace and dependence. / AFRIKAANSE OPSOMMING: Voorspoed is ‘n belangrike tema in die Bybel en daar is ‘n groot verskeidenheid perspektiewe op die plek wat rykdom in die lewe van die volk van God inneem. Hierdie diversiteit word gereflekteer in die verskeidenheid van teologiese reaksies op rykdom in die kerk, maar die belang van hierdie onderwerp word nie in huidige navorsing gereflekteer nie. Pogings om ‘n positiewe voorspoedsteologie te ontwikkel wat reg laat geskied aan die Bybelse gegewens is verbasend skaars. Daar is ‘n behoefte aan ‘n noukeurige Bybelse voorspoedsteologie. Hierdie studie beoog om die grondslag te lê vir ‘n meer omvattende Bybelse teologie, wat reg laat geskied aan die teenstrydige Bybelse beskouings oor seëning, voorspoed en rykdom deur behoorlike aandag te skenk aan bepaalde verhoudings: seëning vorm deel van ‘n God-mens verhouding wat gedefinieer word deur God se genade en die mens se afhanklikheid; die Beloofde Land is die eksklusiewe omgewing waarbinne seëning beloof word; en seëning word nie outomaties verskaf wanneer sonde dreig nie, maar dit vorm deel van ‘n verhouding wat deur beproewing gelouter is. Die studie is slegs die begin van ‘n Bybelse voorspoedsteologie, waarvolgens die verskillende verhoudings deur middel van noukeurige eksegese van vier sleutelhoofstukke in die Ou Testament plaasvind. Ten eerste, die studie van Genesis 12 toon dat seëning vanuit genade aan Abraham deur God geskenk word as ‘n reaksie op die vervloeking wat in Genesis 1-11 opgebou het, en dat die seëning bedoel was om na die hele wêreld uit te brei. Die seëninge word gebaseer op ‘n nuwe verhouding tussen God en mens waartoe Abram geroep is, maar dat Abram onmiddelik die ingewikkeldheid van die verhouding beleef: hoewel hy gelowig optree, ervaar hy meer beproewing as voorspoed, en dit gee aanleiding dat sy afhanklikheid van God begin wankel. Vervolgens, Deuteronomium 6 beklemtoon dat getrouheid aan die verbond die verhouding tussen God-en-mens bewaar te midde waarvan die seëning gevind word. Tog, word die hou van die verbond nie ‘n manier om guns te verdien nie; die betrokke hoofstuk plaas die onverdiende en genadige verlossing vanuit Egipte in die sentrum van die motivering van gehoorsaamheid. Jeremia 32 word geplaas in die midde van God se uitvoering van vervloeking wat beloof was in reaksie op ongehoorsaamheid. Tog, te midde van die volk se gebrek aan hoop, spreek God sy woorde van genade, troos en ‘n Nuwe Verbond, ‘n verbond waarbinne JHWH nie vergeet sal word nie en waar seëning sonder voorbehoud geskenk kan word. Ten slotte, Psalm 128 lê ‘n verband tussen wysheidsuitsprake (wat aantoon dat die vrees van JHWH die verstandige lewenswyse is wat tot voorspoed lei) en priesterlike seëning bewerkstellig (wat die fokus van die geseënde op God as Gewer rig). Hoewel God voorspoed skenk aan die wie Hom vrees, funksioneer voorspoed altyd binne die komplekse verhouding van genade en afhanklikheid. / jme2013