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Theological perspectives on tithing in the Old Testament and their implications for believing communities in AfricaAjah, Miracle 12 1900 (has links)
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2006. / This dissertation addresses the topic, “Theological perspectives on Tithing in the Old
Testament and their implications for believing communities in Africa.” At the height of
“prosperity” and “word of faith” theologies, material resources became a central issue in the
contemporary Church in Africa. Opponents query the biblical basis, point to abuses such as
the lifestyles of pastors, and allege the commercialization of the gospel. Dispensationalists
query the case for tithing in the New Testament, and the degree of reliance on the Old
Testament where the situation might be different from ours. The impact has been to provide
more resources for the Church and forestall the economic dependency on the West. So the
research seeks to answer the questions about the theological basis for the adoption of the tithe
system as a means of mobilizing local resources in support of the Church’s programmes,
among others. And the thesis of the research is that a rigorous study and theological
interpretation of the different examples of tithing in the Old Testament can motivate a more
reflective theological-ethical understanding of the practice of tithing amongst believing
communities in Africa.
In order to achieve this, chapter two presented a survey of tithing in the Ancient Near
East and Old Testament. It was shown that the concept of tithing was not peculiar to Ancient
Israel; it was also found in other Ancient Eastern cultures like Ancient Egypt, Old and New
Babylonia, Assyria, and Ugarit. Whereas the tithe system in the Old Testament was always
theologically motivated, it was not always the case in other examples from the Ancient Near
East.
Chapters three and four studied the theological perspectives of tithing in Numbers and
Deuteronomy. Numbers presented the tithe as the wages for the cult personnel, while
Deuteronomy expanded the beneficiaries to include, the Levites, the foreigners, the orphans
and the widows. The Israelites were to tithe as a means of expressing worship to the LORD
and obedience to the laws. Both books presented the tithe as a theological obligation on the
worshipper.
Chapter five was an empirical survey of tithing in the Presbyterian Church of Nigeria.
The study revealed an overwhelming support for the adoption and continuation of the tithe
system in the Presbyterian Church of Nigeria. Furthermore, it showed that the PCN needed to
do more in helping it’s members have a holistic understanding of the theological motivation for tithing. The “worship of God” was presented as the theological cornerstone of tithing, and
the “blessings of God”, as the reward of obedience.
Finally, the implications and relevance of tithing for the Church in Africa was
evaluated in chapter six. It was shown that by tithing, the Church in Africa would be
demonstrating its gratitude for God’s prized redemptive activity in the world, its joyful
participation in God’s own undying concern for the poor and destitute; that while tithing
should not be pursued as a mere institutionalized legalism, it remains a sound biblical
benchmark for Christian stewardship.
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Jesus and suffering in John 9 : a narratological reading from within Karanga faith communitiesChomutiri, E. M. 12 1900 (has links)
Thesis (DTh (Old and New testament))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: The thesis is mainly concerned with Jesus’ perspective on suffering according to John 9. The dramatic events in John 9 were triggered by a question by Jesus’ disciples about the cause of an unnamed blind beggar’s blindness. The disciples wanted to know whether the
blindness was caused by the beggar’s sins or by the sins of his parents (;<= >?@A;BC; – 9:2).
Jesus, however, instead of addressing the cause of the man’s blindness, surprisingly and
ironically shifted the focus to its purpose: “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him” (HC@ I@CBAJKLM ;N OAP@ ;QRM KBQRM SC @T;UM – 9:3). Ultimately, it is not the man’s blindness that is the issue in John 9, but how people understand Jesus as the revelation of God. This radical shift in perspective, and its implications for first and later audiences/readers of John’s Gospel, is the main question to be addressed by the thesis. Because of Jesus’ response to the disciples’ question, the researcher chose John 9 as a key section for understanding Jesus’ perspective on suffering. The purpose of the study is to explore the nature and implications of Jesus’ response to the blind beggar’s condition – particularly in opening up new possibilities of experiencing God’s presence in Jesus the Messiah, the giver of light and life. Chapter 1 of the thesis is the introduction of the investigation covering the research problem, hypothesis, motivation for the study, its proposed contribution, preliminary studies undertaken and the methodology to be followed. The research was done through a narratological reading of John 9.
Chapter 2 contributes to the research question by explaining different elements of narrative theory such as implied author, implied audience or readers, narrator, characters, point of view, settings and plot development. Since these are major elements of a narrative theory, the same elements will be used in the following chapters of the thesis.
Chapter 3 analyses the narrative of John 9:1-41 according to the categories discussed in
chapter 2 of the thesis. The main question to be addressed is Jesus’ response to his disciples’
question regarding the cause of the beggar’s blindness. For Jesus it is not the cause of the
man’s physical blindness that is the issue, but the cause of the spiritual blindness of the
Jews who do not recognise him as God’s Messiah (cf 9:2, 41). The structure of John 9 takes the form of a drama in seven scenes. The purpose of this chapter of the thesis is to explore
who Jesus is – inter alia through the (speech) acts of different characters in the seven
scenes, through different settings, and the plot development in John 9. Chapter 4 elaborates on the research question with respect to John 9 by focusing on Jesus and suffering in the post-synagogal movement. The investigation into the relationship between Jesus and suffering in John 9 is extended to John 10-12 where the narration continues of Jesus giving light and new life to people. The anti-language in John’s Gospel reflects a new social group that upheld an alternative reality that ran counter to the social realities of society at large. In the final analysis John had a clear and explicit purpose in mind: “These miraculous signs are written that you may believe that Jesus is the Christ, the Son of God and that by believing you may have life in his name” (20:31). Chapter 5 of the thesis focuses on the Karanga people’s interaction with the implied narratological purpose of John 9. The traditional belief of the Karanga is that any kind of illness, misfortune or death is a consequence of sin committed by a member of the community or family, which seems to be analogous to Jewish beliefs according to the disciples’ question in John 9:2. This belief is challenged fundamentally by Jesus’ practical yet ironical response. Chapter 5 of the thesis discusses the anticipated response to John 9 of present-day Karanga faith communities. It concludes by suggesting new faith responses to the Karanga people’s experience of illness and death, according to Jesus’ perspective on suffering in John 9. / AFRIKAANSE OPSOMMING: Die tesis gaan hoofsaaklik oor Jesus se perspektief op lyding volgens Johannes 9. ‘n Vraag van Jesus se dissipels oor die oorsake van ‘n onbekende blinde bedelaar se kondisie het gelei tot die dramatiese gebeure in Johannes 9. Die dissipels wou weet of die bedelaar se blindheid deur sy sonde of die sonde van sy ouers veroorsaak is (;<= ?@A;BC; - 9:2). Jesus skuif die fokus op verrassende en ironiese wyse van die oorsaak van die blindheid na die doel
daarvan (HC@ I@CBAJKLM ;N OAP@ ;QRM KBQRM SC @T;UM – 9:3). Uiteindelik gaan dit in Johannes 9
nie oor die man se blindheid nie, maar oor hoe mense Jesus as die openbaring van God
verstaan. Hierdie radikale skuif in perspektief, en die implikasies daarvan vir aanvanklike
en latere gehore/lesers van die evangelie volgens Johannes, word die primere vraag wat in
die tesis aangespreek word. In die lig van Jesus se reaksie op die dissipels se vraag, kies die navorser Johannes 9 as ‘n sleutel-gedeelte om Jesus se perspektief op lyding te verstaan. Die doel van die studie is om die aard en implikasies van Jesus se reaksie op die blinde bedelaar se toestand te ondersoek – veral in die oopbreek van nuwe moontlikhede om God se teenwoordigheid te ervaar in Jesus, die Messias, die gewer van lig en lewe. Hoofstuk 1 van die tesis is die inleiding tot die ondersoek en dek die navorsingsprobleemstelling, hipotese, motivering vir die ondersoek en voorgestelde bydrae daarvan,
voorafgaande studies wat gedoen is, en die metodologie wat gevolg word. Die navorsing is
gedoen deur middel van ‘n narratologiese lees van Johannes 9. Hoofstuk 2 van die tesis dra by tot die navorsingsvraag deur die verskillende elemente van narratiewe teorie te beskryf, soos die geimpliseerde gehoor of lesers, verteller, karakters, standpunte, tonele, en storielyn-ontwikkelings. Aangesien hierdie die hoofelemente van ‘n narratiewe teorie is, word dieselfde elemente in al die ander hoofstukke van die tesis
gebruik. Hoofstuk 3 analiseer die verhaal in Johannes 9:1-41 aan die hand van die kategoriee wat in hoofstuk 2 van die tesis bespreek is. Die hoofvraag wat aangespreek word, is Jesus se
antwoord oor die oorsaak van die bedelaar se blindheid. Vir Jesus gaan dit nie oor die
oorsaak van die man se fisieke blindheid nie, maar die oorsaak van die geestelike blindheid
van die Jode, wat hom nie erken as God se Messias nie (cf 9:2, 41). Die struktuur van
Johannes 9 is in die vorm van ‘n drama met sewe tonele. Die doel van hierdie hoofstuk van
die tesis is om te ondersoek wie Jesus is – onder andere deur die optrede van verskillende
karakters in die sewe tonele, deur verskillende plasings en die storielyn-ontwikkeling in
Johannes 9. Hoofstuk 4 brei verder uit op die navorsingsvraag met betrekking tot Johannes 9 deur te fokus op Jesus en lyding in die post-sinagoge beweging. Die ondersoek oor die verband
tussen Jesus en lyding in Johannes 9 word uitgebrei na Johannes 10-12, waar die vertelling
van Jesus wat lig en lewe gee, voortgesit word.
Die anti-taal in die Johannes-evangelie reflekteer ‘n nuwe sosiale groep wat ‘n alternatiewe sosiale realiteit handhaaf, teenoor die sosiale realiteite van die gemeenskap as geheel. Uiteindelik het die Johannes-evangelie ‘n duidelike en eksplisiete doel gehad: “Maar hierdie
wondertekens is beskrywe sodat julle kan glo dat Jesus die Christus is, die Seun van God, en
sodat julle deur te glo, in sy Naam die lewe kan hê (20:31). Hoofstuk 5 van die tesis fokus hoofsaaklik op die Karanga mense se interaksie met die geimpliseerde narratologiese doel van Johannes 9. Die tradisionele geloof van die Karanga is dat enige vorm van siekte, ongeluk of dood ‘n gevolg is van sonde wat deur ‘n lid van die gemeenskap of familie gepleeg is. Volgens die dissipels se vraag in Johannes 9:2 lyk dit of as
pekte van die Joodse geloof hiermee ooreen gestem het. Die geloof word fundamenteel uitgedaag deur Jesus se praktiese dog ironiese reaksie. Hoofstuk 5 van die tesis bespreek die verwagte reaksie op Johannes 9 van hedendaagse Karanga Christengemeenskappe. Dit sluit af deur ‘n nuwe geloofs-reaksie vir die Karanga mense se ervaring van siekte en dood voor te stel volgens Jesus se reaksie op die dissipels se vraag in Johannes 9:2.
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Rereading Hebrews for liberating interdependence from within a Zimbabwean Mbire contextChimeri, Dudzirai 12 1900 (has links)
Thesis (D. Phil.)--University of Stellenbosch, 2005. / ENGLISH ABSTRACT: As modern society becomes more complex and diverse, a colonial reading paradigm is increasingly
becoming less plausible and has reached a point at which it is no longer possible to play tricks with
colonized peoples. It belongs to a period and expresses an outlook with which we can no longer
identify. A new epoch in the field of reading has opened. What we see in a postcolonial paradigm is
a radical shuffling of the cards into a new pattern.
This study argues that a postcolonial assumption of a plurality of contexts of salvation is a
liberating paradigm that proceeds along a path that includes the acceptance of the independence and
separate character of the various religions and the avoidance of superordination-subordination
relationships. It acknowledges and seeks to detect religious intolerance and to encourage an
approach that celebrates human cultural diversity—a rainbow religion or religious landscape. In this
study a colonial reading paradigm of the bible in general and the letter to the Hebrews in particular,
is turned on its head and colonial conception of supersessionism – an absolute claim to superiority –
rendered largely obsolete. It is no longer a case of business as usual.
As the Christian assumption of absolute claims to superiority over non-Christian religions is
increasingly becoming less plausible – in fact, obsolete – and no longer make sense to many people,
collective and collaborative efforts are an ideal alternative. There is a need to create space for other
religions to work in partnership with the Christian religion in our unprecedented communicational,
democratic and pluralistic cultural contexts where we rub shoulders with devotees of non-Christian
religions.
A pluralistic form of religious environment, where there is no one religion with preferential
privileges, is an ideal thing in our contexts. We need a different conceptualization of the role of
religion, where non-Christian religions are viewed not as demonic, false or inferior, but as worthy
colleagues in the religious quest. They are alternative and valid version of religious faith as well.
The idea that the ultimate reality, the cosmic power, has dealt with only one segment of humankind,
the Christian people, and that ideally there should be one, and only one, universal religion should be
rejected.
Moreover, for Christian people to be receptive to non-Christian religions does not entail abandoning
or betraying the Christian religion. It simply entails appropriating insights previously unavailable to
them. The idea that the Euro-American Christian theoretical line carries automatic evaluative
judgements should now be regarded as decidedly outdated. / AFRIKAANSE OPSOMMING: In ‘n toenemend diverse en komplekse moderne samelewing is daar nie meer ruimte vir ’n koloniale
lees-paradigma nie. Dit is trouens onwaarskynlik dat gekolonialiseerde mense (steeds) ’n rat voor
die oë gedraai kan word. Sulke tye behoort tot die verlede en beliggaam ’n wêreldbeskouing
waarmee nie langer geïdentifiseer kan word nie. ‘n Nuwe epog wat betref die lees van tekste is op
die horison. Binne die post-koloniale paradigma bemerk mens ‘n radikale herposisionering van weë,
en selfs nuwe weë.
Hierdie studie betoog dat ’n post-koloniale veronderstelling van ’n verskeidenheid-van-kontekstevan-
verlossing uiteindelik ’n bevrydende paradigma is, wat sigself beywer om die afsonderlike en
onafhanklike karakter van ander godsdienste te aanvaar en enige magsverhoudinge tussen hulle te
bestry. Dit wil enige vorm van religieuse onverdraagsaamheid hokslaan en die viering van kulturele
diversiteit aanmoedig. In die studie word ’n koloniale lees-paradigma van die Bybel in die
algemeen en die Hebreërbrief in besonder op sy kop gekeer, terwyl die idee van absolute koloniale
super-heerskappy as uitgediend beskou word. Dit is gewis nie meer ’n geval van klakkelose
berusting in die algemene gang van sake nie.
Soos ‘n Christelike veronderstelling van absolute aanspraak vanuit ‘n magsposisie en heerskappy
teenoor ander godsdienste al minder verantwoordbaar blyk te wees en vir baie eenvoudig nie meer
sin maak nie, bied gesamentlike pogings nuwe en verfrissende alternatiewe. Daar is ’n behoefte om
ruimte te skep vir ander godsdienste waarbinne hulle juis as vennote saam met Christene in vandag
se ongekend kommunikatiewe, demokratiese en pluralisties-kulturele kontekste kan meewerk.
’n Pluralisties-religieuse omgewing – waar geen godsdiens enige spesiale bevoorregting bo ’n ander
geniet nie – kan daarom as die ideaal in huidige kontekste beskou word. Hiervoor word egter ‘n
ander begrippe-apparaat ten opsigte van die rol van religie benodig, waarmee nie-Christengelowiges
nie as demonies, vervloek of minderwaardig beskou sal word nie, maar veel eerder as waardige
vennote in die religieuse gesprek. Hul standpunte behoort as alternatiewe en ewe geldige
perspektiewe erken en gerespekteer te word. Die idee dat die Almagtige, na wie almal vra, slegs by
één bepaalde segment van die mensdom betrokke sou wees, naamlik by Christene, word heeltemal
verwerp. Dieselfde geld die beywering en uiteindelike daarstel van één universele geloof.
Christene se openheid teenoor andersgelowiges beteken egter allermins ’n verloëning van die
Christelike evangelie. Die gedagtegang van hierdie studie impliseer bloot dat Christene voortdurend
oop sal wees vir ander se religieuse insigte. Die idee dat ‘n Westerse teoretiese raamwerk
outomaties waarde-oordele kan fel, word dus daarmee beslissend as gedateerd verklaar.
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Prophetic critique and land dispossession : the significance of spatial awareness for the interpretation of I Kings 21Booys, Petrus Johannes 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The dissertation is an answer to the question: How should the story of Naboth's land (I
Kings 21) be theologically understood by a Khoi who is dispossessed of his/her land and
kept on the periphery?
The ftrst chapter consists of the hypothesis, the theological assumption of the research, a
summary of existing research on the story of Naboth's land and the point of view from
which a Khoi looks and listens to the story. The place, from which the story would be
looked and listened to, the methodology, is followed by a list of concepts used in the
research.
The second chapter is an exposition of the hermeneutical position of the Khoi in the
theological debate regarding land as a living space for humankind. Opinions from outside
(European) and opinions from inside (Khoi) the living space of the Khoi are placed in
contrast with one another to illustrate the divide between landed and landless people on
the land.
Against the European negation of their knowledge of God, the Khoi put their knowledge
of God as their Supreme Being, Father and Ruler who has his abode in the clouds but
who is always and everywhere powerfully present for the sake of humankind. Against the
negation of their human dignity, the Khoi put the dignity of human beings as the
creations of God. Against the violent invasion of their land, the Khoi put their viewpoint
that human beings should live in peaceful coexistence with neighbours in their physical
living space. Against those who violate their spatial identity, the Khoi affirms their
identity as Khoi on the periphery of their land under foreign occupation. Against those
who deny them a cultural living space, the Khoi establish their right on a cultural living
space and their right to think and be heard in their mother tongue.
The third chapter is a contribution to the theological debate regarding the story of the
land of Naboth from the perspective of a dispossessed Khoi. The personal identities of
individuals and of groups are discussed according to their relationships with fellow
human beings with whom they had to share their living space. The identity of the city of lezreel as a physical and cultural living space is discussed in accordance with the
attachments of Naboth and Ahab to it. Upon this discussion follows an exposition of land
as communal possession (Naboth's living space) and land as private property (Ahab's
living space). The purchase and the dispossession of ancestral land by Ahab to demote
Naboth's family to the status of dependent subjects are identified as acts of violence. The
dispossession of ancestral land caused Naboth and Elijah to protest against the violation
of the spatial order because of God.
The fourth chapter contains an exegesis of the story of the dispossession of the land of
Naboth from the perspective of a dispossessed Khoi. The moral of the Khoi stories of the
ancestral figure Heitsi Eibib determines the understanding of the story of the
dispossession ofNaboth's land by Ahab.
Chapter five is an exposition of the significance of the Khoi perspective for the
theological understanding of the story of Naboth's land.
Chapter six is a summary of the dissertation and shows other possibilities to further
develop the theological debate regarding the dispossession ofNaboth's land. / AFRIKAANSE OPSOMMING: Die dissertasie is 'n antwoord op die vraag: Hoe moet die verhaal van Nabot se grond (I
Konings 21) teologies verstaan word deur 'n Khoi wat van sylhaar grond onteien is en op
die periferie gehou word?
Die eerste hoofstuk omvat die vraagstelling, die teologiese begronding van die
ondersoek, 'n kort opsomming oor bestaande navorsing oor die verhaal oor Naboth se
grond en die plek vanwaar 'n Khoi die verhaal bekyk en beluister. Die plek vanwaar die
verhaal bekyk en beluister word, naamlik, die metodologie, word gevolg deur 'n Iys van
woorde wat in die ondersoek gebruik word.
Die tweede hoofstuk is 'n uiteensetting van die hermeneutiese posisie van die Khoi in die
teologiese debat oor die grond as 'n leefruimte vir die mens. Opinies van buite
(Europese) en opinies van binne (Khoi) die leefruimte van die Khoi word teenoormekaar
gestel om die skeiding tussen grondbesitters and grondlose mense te illustreer.
Teenoor die Europese miskennings van die Khoi se kennis van God, stel die Khoi hul
kennis van God as hul Opperwese, Vader en Heerser wat bokant die wolke woon maar
altyd en orals magtig teenwoordig is ter wille van mense. Teenoor die miskenning van
hul menswaardigneid, stel die Khoi die waardigheid van mense as God se skeppings.
Teenoor die geweldadige inname van hulle leefruimte, stel die Khoi die standpunt van die
vreedsame saambestaan van mense binne dieselfde fisiese leefruimte. Teenoor die
standpunt van diegene wat hulle ruimtelike identiteit geweld aandoen, bevestig die Khoi
hul identiteit as Khoi op die periferie van hulle land wat in vreemde besit is. Teenoor
diegene wat hulle kulturele leefruimte geweld aandoen, vestig the Khoi hulle reg op 'n
kulturele leefruimte en om te dink: en gehoor te word in hul moedertaal.
Die derde hoofstuk is 'n bydrae tot die teologiese debat oor die verhaal van die grond van
Nabot vanuit die perspektief van 'n onteiende Khoi. Die persoonlike identiteit van
individue en groepe word bespreek in tenne van hulle verhoudinge tot medemense met
wie hulle hul leefruimte moes dee!. Die stad lezreel se identiteit as fisiese en kulturele
leefruimte word bespreek volgens die gehegdheid van Nabot en Agab daaraan. Hierop
volg 'n uiteensetting van grond as gemeenskaplike leefruimte (Nabot se leefruimte) en grond as privaat eiendom (Agab se leefruimte). Die koop en onteiening van die erfgrond
deur Agab om van Nabot se familie afhanklike onderdane te maak word as dade van
geweld geidentifiseer. Die onteiening van erfgrond het veroorsaak dat Nabot en Elia
protes aangeteken het teen die geweld teen die ruimtelike orde ter wille van God.
Die vierde hoofstuk bevat die eksegese van die verhaal oor die onteieing van die grond
van Nabot vanuit die perspektief van 'n onteinde Khoi. Die morele betekenis van die
Khoi verhale oor Heitsi Eibib bepaal die verstaan van die verhaal van die onteiening en
besetting van Nabot se grond deur Agab.
Hoofstuk vyf is 'n uiteensetting van die betekenis van die Khoi perspektief op die verhaal
van Nabot se grond vir teologiese denke.
Hoofstuk ses is 'n opsorruning van die dissertasie en wys op moontlikhede hoe om die
teologiese debat oor the onteiening van Nabot se grond verder te ontwikkel.
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An experiment in Bible translation as transcultural communication : the translation of [berith] 'covenant' into Lomwe, with a focus on Leviticus 26Foster, Stuart Jeremy 04 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: The narrow question is how best to translate into Lomwe the biblical Hebrew term [berith]
'covenant'. But this question draws in many other issues when the contextual nature of
communication is taken into account. Using Leviticus 26 as a focus text, this study sketches a
complete arc from the impact at world view level of covenant concepts in the original to impact
at worldview level among present-day Lomwe-speakers in northern Mozambique.
This study defends a definition of covenant in its ancient Near Eastern context as a chosen
relationship of mutual obligation guaranteed by oath sanctions. A close reading of Leviticus 26
in its literary contexts highlights the integrating role of covenant in the Old Testament. Used for
Yahweh and his people, covenant language stressed that the relationship was exclusive, secure,
accountable and purposeful. However, Lomwe-speakers are traditionally matrilineal with no
adequate analogs to ancient covenantal customs. Protestant Christians among them, who have
not had the Old Testament in their language, show by their songs that they do not have a
covenantal sense of their relationship to God, but see life as a journey of escape to heaven
while under the threat of divine judgment. For the present experiment, volunteers preached
from a translation of Leviticus 26 to their congregations. In the resulting recorded sermons, the
covenant concepts emphasized were relationship and obligation (but not chosenness or oath
sanctions), and exclusivity and accountability (but not security or purpose). To compensate, the
study proposes specific steps for Bible translators and those involved in the broader teaching
task of the churches, especially dwelling on the potential of using muloko wa Muluku, 'people
of God' as an integrating framework. / AFRIKAANSE OPSOMMING: Die enger vraag is hoe 'n mens die Bybels-Hebreeuse term, [berith] 'verbond', die beste in Lomwe
kan vertaal? Indien die konteksgebondenheid van kommunikasie in berekening gebring word,
impliseer hierdie vraag egter 'n hele aantal ander strydvrae. Deur Levitikus as 'n fokusteks te
gebruik, skets hierdie studie 'n volledige boog: van die impak op die vlak van die
wereldbeskouing van verbondsbegrippe in die brontaal tot by die impak wat die vertaling van
hierdie konsepte maak op die wereldbeskouing van die Lomwe sprekers in die noorde van
Mosambiek.
Hierdie ondersoek verdedig die volgende defmisie van verbond in 'n Ou Nabye Oosterse
konteks: 'n Verbond is 'n vrywillig gekose verhouding met wedersyde verpligtinge wat
gewaarborg is deur die sankie van eedswering. 'n Noukeurige lees van Levitikus 26 in sy
literere kontekste beklemtoon die integrerende rol van verbond in die Ou Testament. As 'n
konsep wat gebruik is vir die verhouding tussen Jahwe en sy mense, aksentueer verbond die
feit dat die verhouding wat ter sprake is, eksklusief, veilig en doelgerig is, asook dat dit
verantwoording impliseer. Lomwe sprekers is egter tradisioneel matrilineer en het geen
instelling wat analoog is aan 'n verbondsverhouding nie. Die Protestanse Christene onder hulle
wat ook nog nie 'n Ou Testament in hulle moedertaal het nie, gee in hulle liedere blyke daarvan
dat hulle geen begrip het wat 'n verbondsverhouding met God beteken rue. Hulle sien die lewe
as 'n ontvlugtingsreis na die hemel te midde van die swaard van 'n goddelike oordeel.Vir die
buidige eksperiment bet vrywilliges vir bulle gemeentes gepreek uit 'n vertaling van Levitikus
26. In die preke wat op band opgeneem is, is die aspekte van verbond wat telkens beklemtoon
is, die van verbouding and verpligting (nie die van nabyheid of die sanksies wat verband hou
met eedswering nie), die van eksklusiwiteit en die doen van verantwoording (en nie die van
sekuriteit en doelgerigtheid nie). Om te kompenseer stel die ondersoek stappe voor wat
Bybelvertalers en mense wat betrokke is in die breere lerende taak van die kerke kan gebruik.
Aan die potensiaal van die konsep muloko wa Muluku, 'God se mense' word besondere aandag
gewy as integrerende raamwerk.
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An inner-biblical interpretation and intertextual reading of Ezekiel's recognition formulae with the book of ExodusEvans, John Frederick 04 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2006 / ENGLISH ABSTRACT: One of the most striking literary phenomena in the entire Old Testament, Ezekiel's
recognition formula is repeated over seventy times. According to S. R. Driver that refrain,
"You shall know that I am Yahweh," strikes the keynote of the prophecy. Though one
might expect to find many monographs and journal articles treating at length the formula's
literary and theological function in Ezekiel, the only substantial work on the subject comes
from Walther Zimmerli and is nearly fifty years old. More recent scholarly discussion has
tended to be oblique, occasional, or subordinate to other interests.
Brevard Childs has suggested that Ezekiel shows a "preoccupation with Scripture."
Applying this insight, the dissertation at hand argues the thesis that the seventy-odd
recognition formulae in Ezekiel mark a theological nexus and intertextual relationship
between the prophecy and the book of Exodus (in some recensional form), and that those
formulae are best interpreted alongside the numerous recognition formulae in Exodus.
Interpreted intertextually, Ezekiel's formula points readers of the oracles to know Yahweh as
the God of the Exodus, who still acts, in covenant, to judge and to deliver. Here the term
intertextuality is used in a broader sense to include both a more diachronic "intertextuality
of production" (Ellen van Wolde), in which a text can only be written in relationship to
other texts, and a more synchronic "intertextuality of reception," in which a text can be read
only in relationship to other texts. With regard to methodology, the approach of innerbiblical
interpretation is employed to explore the text-production angle and the questions
which emerge concerning the re-use and re-presentation of Scriptural "traditions." Also
appropriate is a synchronic intertextual approach which inquires how Exodus and Ezekiel
texts-in particular the recognition formulae-may be read together from a text-reception
angle. Both approaches used together reveal a large number of parallels between Exodus
and Ezekiel and indicate how well the recognition formulae may be read together.
This study contributes to scholarship by offering an extensive review of past scholarship
on the formula; a fresh exegetical research of the formula's use in Ezekiel and in other
Bible books, with comparisons drawn; a study of the socio-historical and religious context
addressed by Ezekiel's oracles and the formula; and a theological interpretation of the
recognition formulae in Ezekiel alongside those in Exodus. There are many strong
conjunctions (or continuities) between the formulae in Ezekiel and Exodus: a covenant
stress; no positive use of the formula when spoken to the nations; an unbreakable link to
announcements of Yahweh's mighty acts in history; etc. Yet there is also a jarring
disjunction (or discontinuity) between the formulae in Ezekiel and Exodus: the prophecy
repeatedly declares that Israel "shall know that I am Yahweh" in judgment. This is "a
radical inversion of its former usage" (Carley); elsewhere in Scripture the formula always
sounds a positive note when spoken to Israel. / AFRIKAANSE OPSOMMING: Een van die mees opvallende .literere kenmerke van die hele Ou Testament, is Esegiel se
gebruikmaking van die erkenningsformule - meer as 70 maal! Volgens S.R. Driver vorm
hierdie refrein, "JulIe sal weet dat Ek Jahwe is", die kern van die profesie. Hoewel 'n mens
sou verwag dat talle monografiee en tydskrifartikels aan hierdie formule gewy sou word, is dit
slegs Walther Zimmerli wat byna 50 jaar gelede grondige navorsing in die verband gedoen
het. Meer onlangse navorsing was ondeursigtig en ondergeskik aan ander oorwegings.
Brevard Childs het voorgestel dat Esegiel 'n "preoccupation with Scripture" vertoon. Teen
hierdie agtergrond argumenteer hierdie proefskrif dat die erkenningsformules in die boek
Esegiel die teologiese kern aandui en dat daar 'n intertekstuele verb and tussen die profesie
van Esegiel en die Eksodusboek bestaan. Wanneer die erkenningsformule in Esegiel
intertekstueel verstaan word, dan ontstaan daar 'n verband tussen die godsprake en Jahwe as
die God van die Eksodus, wie steeds binne verbondsverband as Regter en Redder optree. In
die verband word die begrip "intertekstualiteit" in 'n bree sin verstaan en dit sluit in 'n meer
diakroniese "intertextuality of production" (Ellen van Wolde). Hiervolgens kan 'n teks slegs
in verhouding tot ander tekste geskryf word. In dieselfde asem moet daar ook na die meer
sinkroniese "intertextuality of reception" verwys word, waarvolgens 'n teks slegs gelees kan
word in verband met ander tekste. Op metodologiese vlak word "innerbiblical interpretation"
benut om ondersoek in te stel na teksproduksie en die vrae wat ontstaan na aanleiding van die
hergebruik en hervoorstelling van Bybelse "tradisies". Dit is verder ook van toepassing om 'n
sinkroniese intertekstuele benadering te gebruik wat vrae stel oor hoe Eksodus en Esegiel
(veral die erkenningsformules) in samehang gelees kan word indien dit vanuit 'n teksresepsie
hoek benader word.. Beide benaderings kan deur saam gebruik te word, 'n groot aantal
parallele tussen Eksodus en Esegiel ontdek en aantoon hoe die erkenningsformules saam
gelees kan word.
Hierdie proefskrif se bydrae tot die vakgebied behels 'n omvattende oorsig van bestaande
navorsing oor die erkenningsformule; 'n vars eksegetiese ondersoek en vergelyking van die
erkenningsformule se gebruik in Esegiel en in ander boeke van die Bybel; 'n studie van die
sosio-historiese en godsdienstige konteks wat deur die godsprake en erkenningsformule in
Esegiel aangespreek word; asook 'n teologiese interpretasie van die erkenningsformules in
Esegiel en in samehang met die formules in Eksodus. Daar is opvallende voorbeelde van sterk
verbande tussen die formules in Esegiel en Eksodus: die klem op die verbond; geen positiewe
gebruik van die formules wanneer dit met die vreemde nasies in verband gebring word nie; 'n
onlosmaaklike band met die aankondigings van Jahwe se magtige dade in die geskiedenis;
ens. Tog is daar ook 'n mate van steurende diskontinu'iteit tussen die formules in Esegiel en
Eksodus: die profesiee wat telkens herhaal dat Israel juis binne die oordeel "sal weet dat Ek
Jahwe is". Dit behels 'n radikale omkeer van die bestaande gebruik (Carley); omdat daar
elders in die Bybel slegs voorbeelde is waar die erkenningsformules in 'n positiewe manier
ten opsigte van Israel uitgespreek word.
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A socio-rhetorical analysis of Romans 7 : with special attention to the lawLee, Chul Woo 27 August 2012 (has links)
Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: This study aims to interpret Romans 7 with special reference to the law. Both Romans 7 and
the law in Paul are very difficult to understand. However, both are important for an
understanding of Pauline theology and the gospel. In the past historical critical analyses were
usually done in order to solve problematic passages like Romans 7 in Paul's letters. In this
study a socio-rhetorical analysis is utilized.
To start with, previous research is briefly dealt with in order obtain an overall picture of the
understanding of the law in the past. From this overview more than ten problem areas are
identified. Then, socio-rhetorical analysis is briefly explained. This is a multi-dimensional and
multi-disciplinary method developed by Vernon Robbins, which sees the text as having
various textures. In this research the method is utilized with some modifications.
In chapter 4 the macrostructure of Romans is established by means of epistolary analysis and
rhetorical analysis. Next, Rom. 7 is established as a rhetorical unit within Rom. 5-8 as the
broader co-text of Rom. 7. After that the rhetorical situation of Romans is discussed, as well
as some of Paul's rhetorical devices and styles. Finally, the rhetorical species of Romans is
determined as deliberative rhetoric.
From chapters 5 to 7, Rom. 7 is analyzed, using different textual analyses. In an analysis of
inner texture repetitive-progressive texture, opening-middle-closing texture, and
argumentative texture are discussed. Here an enthymemic analysis is used in order to chart
Paul's argumentative flow of thought. From this it is concluded that Rom. 7: 1-6 is an analogy,
which is an important tool for argumentation, and that the present tense in Rom. 7:14-25
functions as part of a combination of autobiographical-typical-rhetorical features for the
purpose of argumentation.
In the analysis of intertexture the scriptural intertexture is investigated: recitation with
omission and thematic elaboration. In the cultural intertextual analysis some Jewish cultural
intertextures are noted, namely, Rom. 7:8-10 as an allusion to both Gen. 3 and Exod. 3, Paul's
usage of the "1," the law, slavery image, and the evil inclination. It is also interesting that
Rom. 7: 15 & 19 and the "I" are allusions to Greek tragedy, sin as power, and slavery as Greco-Roman cultural intertexture. In analyzing the social intertexture it can be concluded
that the marriage analogy is closer to Jewish marriage than to Greco-Roman marriage.
The final analysis is an investigation of the theological texture. Here salvation history and the
covenant of God are first dealt with in order to get to grips with Paul's theological world.
Then, Pauline hamartiology, anthropology, and finally, nomism are investigated. The
conclusion is that VOl-lOS' in Rom. 7 mostly denotes the universal moral law of God, both
written and unwritten, not just the Mosaic law; though in some cases it denotes "principle" or
"rule" as in vv. 21-25. Rom. 7 as a whole is a refutation of the objection or misunderstanding
that might be raised regarding Paul's statements of the law in previous chapters. In Rom. 7
Paul elaborates the relationship between believers and the law, and the function of the law in
relation to sin in an unregenerate person. In so doing, he vehemently denies that the law is sin,
and vividly indicates the function of the law using his own experience. / AFRIKAANSE OPSOMMING: Hierdie navorsing fokus op Rom. 7 met spesifieke verwysing na die wet. Hoewel sowel die
wet by Paulus en Rom. 7 moeilike onderwerpe is om te verstaan, is beide van besondere
belang vir In verstaan van die teologie van Paulus en die evangelie. In die verlede is
gewoonlik van histories-kritiese studies gebruik gemaak in die bestudering van sulke
probleme. Hier word van In sosio-retoriese benadering gebruik gemaak.
Daar word eers aandag gegee aan vorige navorsing om In beeld te kry van die wyse waarop
die wet in die verlede verstaan is. Na aanleiding van hierdie oorsig word meer as tien
probleemareas geidentifiseer. Vervolgens word In kort uiteensetting van sosio-retoriese
analise gegee. Dit is In multidimensionele en multidissiplinere benadering wat deur Vernon
Robbins ontwikkel is en wat In teks as In hegte eenheid van verskillende teksture sien. In
hierdie studie word hierdie metode gebruik, ofskoon met In paar aanpassings.
Die makrostruktuur van Romeine word in hoofstuk 4 met behulp van In epistolere en retoriese
analise nagegaan. Daarna word Rom. 7 as In retoriese eenheid binne Rom. 5-8 as die breer
ko-teks van Rom.7 aangedui. Vervolgens word die retoriese situasie van Romeine asook
bepaalde retoriese tegnieke en strategiee van Paulus bespreek. Die standpunt word ingeneem
dat Romeine as deliberatiewe retoriek beskou moet word.
In hoofstukke 5 tot 7 word die verskillende teksture van Rom. 7 aan die orde gestel. Die
herhalend-progressiewe tekstuur, begin-middel-slot tekstuur en die argumentatiewe tekstuur
word ondersoek om die interne tekstuur vas te stel. In Analise van die ethumeme in die teks
lewer ook In bydrae om die vloei van die argument te kan volg. Hieruit volg dat Rom. 7:1-6
as In analogie beskou moet word, wat In belangrike rniddel in argumentasie was. Verder kan
afgelei word dat die teenswoordige tydsvorm in Rom. 7: 14-25 In onderdeel is van die
kombinasie van outobiografies-tipies-retoriese kenmerke wat in argumentasie gebruik word.
In die bestudering van die intertekstuur word aandag aan die volgende voorbeelde van
skriftelike intertekstuur gegee: resitasie (met weglatings) en die uitbou van In tema. By die
bestudering van die kulturele intertekstuele analise kom voorbeelde van Joodse intertekstuur
aan die orde: Rom. 7:8-10 as toespeling op Gen. 3 en Eks. 3, Paulus se gebruik van die "ek", die wet, die beeld van slawe en die bose begeerte. Verder kan Rom.7:15, 19 en die "ek" as
toespelings op Griekse tragedies, die sonde as mag, en slawemy as Grieks-Romeinse kulturele
intertekstuur gesien kan word. Wat die sosiale intertekstuur betref word bevind dat die
analogie van die huwelik meer verwantskap met die Joodse huwelik as met die Grieks-
Romeinse huwelik vertoon.
Ten slotte word die teologiese tekstuur ondersoek. Eers word aandag gegee aan die
heilsgeskiedenis en die verbond van God om In begrip van die teologiese wereld van Paulus te
verkry. Daama word die hamartologie, antropologie en ten slotte die wet by Paulus
ondersoek. Daar word bevind dat VOl-lOS" in Rom. 7 meestal die universele morele wet van
God, geskrewe en ongeskrewe, en nie net die wet van Moses nie, aandui. In bepaalde gevalle,
soos in Rom.7:21-25, beteken dit "beginsel" of reel." Rom.7 is in sy geheel'n verwerping van
die beswaar of misverstand wat na aanleiding van Paulus se uitsprake oor die wet in die
vorige hoofstukke kon ontstaan het. Paulus stel in Rom.7 die verhouding tussen gelowiges en
die wet aan die orde asook die funksie van die wet met betrekking tot sonde by die
onbekeerde. Op hierdie wyse ontken hy ten sterkste dat die wet sonde is terwyl hy ook die
funksie van die wet met behulp van sy eie ervaring uitbeeld.
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A socio-rhetorical interpretation of Genesis 1-3 from a Korean female perspectiveLee, Soon-Im 03 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: Traditionally, Gen 1-3 has been interpreted as a text that supports male superiority and
female inferiority as the will of God. This dissertation aims to establish a more
constructive interpretation one that is more responsible and accountable to the readers of
the Korean Presbyterian Church in particular. Consequently, I have dealt with various
interpretations ofGen 1-3 from male and female perspectives.
Because the mam Korean religions of pre-Christianity (Shamanism, Buddhism and
Confucianism) have been identified as possible major influential elements that would
have had an impact on Korean male centred interpretations of Gen 1-3, this study begins
by analysing Korean worldviews and their influence on the formation of the theological
tradition in the KPc. These elements are then investigated in terms of the significant
impact they had upon the interpretation of Gen 1-3 in the KPC and this demonstrates how
an individual view of the Scriptures could bring about different results within the KPC
itself. An alternative interpretation of Gen 1-3 from a feminist perspective is discussed as
part of the solution to promote justice for female readers. Although feminist readings
would reduce the oppression of female readers, we analyse how another possibility of
oppression, directly opposed to female oppression, could arise.
To avoid another biased interpretation of Gen 1-3 ant to establish an interpretation of Gen
1-3 that is more ethically accountable to both genders, an attempt is made to read the text
by means of a method that has an interdisciplinary nature in terms of dealing with the
text. The socio-rhetorical criticism of Vernon Robbins is chosen and inner, and inter-,
ideological and theological textures of Gen 1 are identified.
Although the Creation texts exhibit their cultural connection, a socio-rhetorical reading of
Gen 1 is not concerned with a specific order for man and woman in God's creation.
Therefore, a sexual distinction based on some ethical status or role is not found. Instead,
Gen 1 describes not only the relationship between God and human beings, but also the
relationship of human beings to the other orders of creation. The concept of the divine
image applied in the biological terms, male and female offers no theological indication for the present social consequences. Rather it invites us to open ourselves to possible new
meanings beyond any cultural boundaries.
Gen 1 within the present context challenges the interpreter as well as the reader to selfcritical
activity in reading or interpreting the text in his/her own context. This is so
because Scripture has allowed diversity, and the text of Gen 1 created a new meaning for
the readers of the exilic society as Gen 2-3 did for the readers of the original cultures
reflected in the Scriptures. Therefore, the KPC also needs to be challenged to look at the
relationship of male and female anew and to be invited to be a partner in restoring the lost
half of the dignity of the image of God for humanity. If exile for the Jewish people
signified a calling into question of their secure centres of meaning as the people of God,
our traditional Christian way of viewing the nature of God and of humankind should
equally be called into question in our present context. / AFRIKAANSE OPSOMMING: Genesis 1 is tradisioneel geinterpreteer as 'n teks wat die meerderwaardigheid van mans
en die rninderwaardigheid van vroue ondersteun as die wil van God. Hierdie proefskrif
het ten doel om 'n meer konstruktiewe interpretasie daar te stel. 'n Interpretasie wat meer
verantwoordelik en verantwoordbaar teenoor die lesers is, veral binne die Koreaanse
Presbiteriaanse Kerk (KPK). Gevolglik het ek aandag gegee aan verkeie interpretasies
van Genesis 1-3. Interpretasies vanuit manlike sowel as vroulike perspektiewe.
Aangesien die belangrikste Koreaanse religiee van die pre-Christen tydperk (Sjamanisme,
Boeddhisme, Confucianisme) geidentifiseer is as moontlik belangrike, invloederyke
elemente wat 'n invloed gehad het op die manlik gesentreerde interpretasie van Genesis
1-3, begin hierdie studie met die analisering van Koreaanse wereldbeelde en die invloed
daarvan op die formasie van die teologiese tradisie binne die KPK. Hierdie elemente
word dan ondersoek in terme van die belangrike impak wat dit gehad het op die
interpretasie van Genesis 1-3 binne de KPK en dit demonstreer hoe 'n individuele
beskouing van die Skrif verskillende resultate binne die KPK self teweeg kan bring. 'n
Alternatiewe interpretasie van Genesis 1-3, vanuit 'n ferninistiese perspektief, word
bespreek as deel van die oplossing om geregtigheid vir vroue lesers te bevorder. Hoewel
'n feministiese lees die onderdrukking van vroue lesers sal verrninder, word ook·
geanaliseer hoe 'n ander moontlikheid van onderdrukking, direk gekant teen die vroulike
onderdrukking, kan ontstaan.
Ten einde nog 'n bevooroordeelde interpretasie van Genesis 1-3 te vermy en om 'n
interpretasie daar te stel wat meer eties verantwoordbaar is vir beide geslagte, word 'n
poging aangewend om die teks te lees by wyse van 'n metode wat inter-dissipliner van
aard is in die interpretasie van die teks. Die sosio-retoriese kritiek van Vernon Robbins
word gekies en 'n intra-, inter-, ideologiese en teologiese tekstuur van Genesis 1 word
gerdentifiseer.
Hoewel die skeppingstekste hulle kulturele verbintenis ten toon stel, setel die belang van
'n sosio-retoriese lees van Gen 1 nie by 'n bepaalde orde vir man en vrou in God se
skepping. Om hierdie rede word 'n geslagtelike onderskeid, gebasseer op etiese status of
rol, nie in die teks gevind nie. Eerder, Genesis 1 beskryf nie net die verhouding tussen God en mense nie, maar ook die verhouding van menslike wesens tot die ander ordes van
die skepping. Die konsep van die goddelike beeld, toegepas in biologiese terme, bied
manlik en vroulik geen teologiese aanduiding vir die huidige sosiale gevolge nie. Eerder,
dit nooi ons uit om onsself te open vir moontlike, nuwe betekenisse, wat verby enige
kulturele betekenisse strek.
Binne die eietydse konteks daag Genesis 1 die interpreteerder sowel as die leser uit tot
selfkritiese aktiwiteit in die lees of interpretasie van die teks binne sy / haar eie konteks.
Dit is so weens die feit dat die Skrif ruimte laat vir diversiteit en weens die feit dat
Genesis 1 nuwe betekenis geskep het vir die lesers binne die eksiliese gemeenskap, soos
wat Genesis 2-3 gedoen het vir lesers van die oorspronklike kulture soos gereflekteer in
die geskrifte. Om hierdie rede behoort die KPK ook uitgedaag te word om opnuut
ondersoek in te stel na die verhouding tussen man en vrou en om uitgenooi te word as
vennoot in die proses om die verlore helfte van die waardigheid van die beeld van God
vir die mensdom te herstel. Indien die ballingskap vir die Joodse volk dui op 'n
bevraagtekening van hulle veilige sentrums van betekenis as die yolk van God, behoort
ons tradisionele Christelike beskouing van die aard van God en van die mensdom op
soortgelyke wyse bevraagteken te word binne ons eietydse konteks.
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From the exile to the Christ : exile, restoration and the interpretation of Matthew's gospelEloff, Mervyn 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The aim of this thesis is to demonstrate by critical interaction with four key areas of Matthean
research that 'restoration from exile' provides a valid and valuable hermeneutical prism for the
interpretation of Matthew's gospel. The investigation is undertaken from a Reformed and Evangelical
perspective and an inclusive approach is adopted with regard to hermeneutics, viz that interpretation
should take note of the historical and literary and theological aspects of Matthew's gospel. The four
key areas of investigation were chosen because they involve both particular texts and the gospel as
a whole and are, respectively, Matthew's genealogy, Matthew's concept of Salvation History, the Plot
of Matthew's gospel and Matthew's Use of the Old Testament. Each of these areas has already
received extensive attention in Matthean scholarship, though in each case the question of'restoration
from exile' has been almost entirely neglected. In each area, a brief critical survey of current
scholarship is provided, both in terms of content and methodology. This survey is then followed by
a discussion ofthe relevant texts and topics, demonstrating both the presence and the hermeneutical
importance of the 'restoration from exile' theme. In this way, the thesis thus shows that 'restoration
from exile' does indeed provide a valid though not exclusive, hermeneutical prism for the
interpretation of Matthew's gospel and that such an interpretation casts fresh light on both familiar
and more troublesome texts and topics of investigation. The final section of the thesis comprises a
brief survey of the theme of 'restoration from exile' within the Hebrew Scriptures and a
representative selection of early Jewish texts. On the basis of this survey, the conclusion is reached
that despite the very real diversity within early Judaism, it is possible to conclude that perhaps the
majority of Jews of the Second Temple Period saw themselves as still 'in exile', at least in theological
and spiritual terms. This in turn suggests that Matthew's presentation of Jesus as the one, who by
his death and resurrection brings the exile to an end, both for Israel and for the human race at large,
is designed to meet a very real spiritual and theological need. Furthermore, the pervasive interest in
'restoration from exile' within representative texts from Second Temple Judaism, and Matthew's
clear interest in this same theme, further support claims for the Jewish-Christian setting of Matthew 's
gospel and its dual function of legitimization for the Matthean communities and evangelistic appeal
to outsiders. / AFRIKAANSE OPSOMMING: Die proefskrif beoog om deur middel van kritiese wisselwerking met vier sleutelgebiede van
navorsing met betrekking tot die Matteusevangelie aan te toon dat 'terugkeer uit ballingskap' 'n
geldige en waardevolle hermeneutiese prisma bied vir die verklaring van die Matteusevangelie. Die
ondersoek word vanuit 'n Gereformeerde en Evangeliese standpunt onderneem. Daar word 'n
inklusiewe hermeneutiese benadering gevolg, d. w.s. die historiese, literere en teologiese aspekte van
die Matteusevangelie word in ag geneem. Die vier sleutelgebiede van ondersoek is gekies vanwee
hulle verb and met spesifieke teksverse en die Matteusevangelie as geheel. Die sleutelgebiede is,
onderskeidelik, die geslagsregister in Matteus I: 1-17, Matteus se konsep van heilsgeskiedenis, die
plot van die Matteusevangelie en Matteus se gebruik van die Ou Testament. Elkeen van hierdie
gebiede is in die verlede al breedvoerig deur geleerdes ondersoek, maar die tema van 'terugkeer uit
ballingskap' is in elkeen van hierdie areas feitlik totaal verontagsaam. 'n Verkorte opsomming en
bespreking van die hooftrekke van die bydraes van geleerdes word vir elk van die vier gebiede
gegee, beide met betrekking tot inhoud en metodiek. Dit word gevolg deur 'n uitleg van sleutelverse
en relevante temas om beide die teenwoordigheid en die belang van die 'terugkeer uit ballingskap'
tema aan te toon. Op die wyse word daar in die proefskrifbewys dat 'terugkeer uit ballingskap' wei
'n geldige en waardevolle, dog nie die enigste nie, hermeneutiese prisma vir die uitleg van die
Matteusevangelie verskaf. Dit is ook duidelik dat so 'n uitleg van Matteus wei nuwe lig op sowel
bekende as minder bekende en moeiliker teksverse en temas gooi. Laastens word daar ondersoek
gedoen na die belangstelling al dan nie in die tema 'terugkeer uit ballingskap' in die Ou Testament
en 'n verteenwoordigende seleksie vroee Joodse geskrifte. Daar word aangetoon dat ondanks die
verskeidenheid van wereldsienings onder die verskillende Joodse groepe, daar tog 'n algemene
beskouing onder die meeste Jode van daardie periode was dat hulle steeds, ten minste in 'n geestelike
en teologiese sin, 'in ballingskap' verkeer. Teen hierdie agtergrond is Matteus se voorstelling van
Jesus as die Een wat die ballingskap vir Israel en die mensdom tot 'n einde bring van uiterste belang.
So 'n belangstelling in 'terugkeer uit ballingskap' versterk ook verder die siening dat Matteus sy
evangelie vir Joodse Christene geskryf het en dat Matteus se geskrif beide 'n legitimerings- en
evangeliseringsfunksie vervul.
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Judgement and salvation : socio-rhetorical interpretation of Jeremiah 1Yi, Dongkwan 12 1900 (has links)
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.
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