Stem cell research offers hope to many people suffering from incurable diseases such as Alzheimer's disease, diabetes, heart disease and spinal back injuries. However this poses a moral dilemma because embryos are destroyed during embryonic stem cell research. To determine whether embryonic stem cell research is morally justifiable, two views in respect of a human being were considered: i. a human has a dualistic nature in which his body and soul are two separate entities or ii. his body and soul forms a unity which can not be separated. If a human has a dualistic nature, it means that the embryo is not a human, it does not have a soul because the soul is added later to form a human. The implication of this is that it will be morally justifiable to kill an embryo during embryonic stem cell research. However if body and soul forms a unity which can not be separated, the embryo is a human which is already developing into a full grown human with several stages of development. It will thus not be morally justifiable to kill an embryo as this will violate the sixth commandment, i.e. “Thou shalt not kill.” To determine whether a human’s body and soul is an inseparable unity or whether they are two separate entities, the Pauline letters' view on the human being was investigated. The research method employed was to do a comparative literary study to highlight the different aspects of stem cell research and then exegesis was done in respect of body (σoμα / sōma); soul (ψυχὴ / psychē) and spirit (πνεῦμα / pneuma) in the Pauline letters according to the grammatical-historical method. An electronic Bible Concordance was used to determine the texts in which the above concepts appear. A semantic word analysis was also done to analyse these concepts. Then authoritative commentaries were used to check the findings. The analysis indicated that Paul refers to a human as unity in which body and soul can not be separated. The implication of this finding is that embryonic stem cell research should be dismissed because it will result in the destruction of embryos. Humans will thus be killed in violation of the sixth commandment. On the other hand adult stem cell research should be encouraged because it has the potential to cure diseases which has up to now been incurable. / Thesis (MTh (Ethics))--North-West University, Potchefstroom Campus, 2013.

Stem cell research offers hope to many people suffering from incurable diseases such as Alzheimer's disease, diabetes, heart disease and spinal back injuries. However this poses a moral dilemma because embryos are destroyed during embryonic stem cell research. To determine whether embryonic stem cell research is morally justifiable, two views in respect of a human being were considered: i. a human has a dualistic nature in which his body and soul are two separate entities or ii. his body and soul forms a unity which can not be separated. If a human has a dualistic nature, it means that the embryo is not a human, it does not have a soul because the soul is added later to form a human. The implication of this is that it will be morally justifiable to kill an embryo during embryonic stem cell research. However if body and soul forms a unity which can not be separated, the embryo is a human which is already developing into a full grown human with several stages of development. It will thus not be morally justifiable to kill an embryo as this will violate the sixth commandment, i.e. “Thou shalt not kill.” To determine whether a human’s body and soul is an inseparable unity or whether they are two separate entities, the Pauline letters' view on the human being was investigated. The research method employed was to do a comparative literary study to highlight the different aspects of stem cell research and then exegesis was done in respect of body (σoμα / sōma); soul (ψυχὴ / psychē) and spirit (πνεῦμα / pneuma) in the Pauline letters according to the grammatical-historical method. An electronic Bible Concordance was used to determine the texts in which the above concepts appear. A semantic word analysis was also done to analyse these concepts. Then authoritative commentaries were used to check the findings. The analysis indicated that Paul refers to a human as unity in which body and soul can not be separated. The implication of this finding is that embryonic stem cell research should be dismissed because it will result in the destruction of embryos. Humans will thus be killed in violation of the sixth commandment. On the other hand adult stem cell research should be encouraged because it has the potential to cure diseases which has up to now been incurable. / Thesis (MTh (Ethics))--North-West University, Potchefstroom Campus, 2013.

The phenomenon of the decline in numbers in traditionally Afrikaans “sister churches” - in the midst of the complex South African society of the first decade of the 21st century - was researched in the light of the command that Jesus himself gave to his church (Math 28:18-20 and Acts 1:8). The Great Commission directed the aim of the research to evaluate this phenomenon hermeneutically and empirically in order to develop a reformed strategy in a practical theological way. The grounding of the investigation was the communicative action theory, which simultaneously integrates with a basic theoretical model developed from a combination of basic theoretical models as suggested by Dingemans, Heitink en Zerfass. To reinforce the exegetical/hermeneutical perspective of the basic theory, a historical study was conducted regarding the growth and decline of power basises since the Jesus movement until now. The interaction between perspectives was subsequently extended by metatheoretical perspectives, based on the research regarding the influence of schools of thought, as well as the influence of circumstances in the country, which determine the “sister church” praxis of the 21st century. The traditionally Afrikaans “sister churches” as a problematic ecclesiastical community of practice was further examined as part of the empirical perspective. On this basis an attempt was made to gauge the thinking of the “sister churches” in the intricate and problematic ecclesiastical praxis. The gauging was executed by means of a random test in one of the “sister churches”, namely the Reformed Church of South Africa (GKSA). It was found that this problematic church praxis is directed by strong institutional thinking. An adjusted practice theory, as well as a supporting practical theoretical model, were formulated in order to realise a reformed strategy for church growth as opposed to the decline in numbers. Considering the above mentioned interactive perspectives, the conclusion was reached that the praxis in the “sister churches” at the beginning of the 21st century, functions in an ecclesiastically imbalanced way. The imbalance lies in the fact that Christ-centred thinking, and thus also Christ-centred ecclesiology (as balancing thinking and balancing ecclesiology), does not manifest in “sister church” thinking. The unbalanced thinking as an all-encompassing factor in the church praxis, confirms and promotes the tendency of the decline in numbers. The proposed strategic perspective as the adjusted practice theory is thus a contribution to formulating an obedient, covenant-centred and reformed answer to declining numbers. This adjusted strategy can bring about the wonder of revival and growth in the “sister churches” by means of the basic theoretical truth elements, which were pointed out in this research. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

The phenomenon of the decline in numbers in traditionally Afrikaans “sister churches” - in the midst of the complex South African society of the first decade of the 21st century - was researched in the light of the command that Jesus himself gave to his church (Math 28:18-20 and Acts 1:8). The Great Commission directed the aim of the research to evaluate this phenomenon hermeneutically and empirically in order to develop a reformed strategy in a practical theological way. The grounding of the investigation was the communicative action theory, which simultaneously integrates with a basic theoretical model developed from a combination of basic theoretical models as suggested by Dingemans, Heitink en Zerfass. To reinforce the exegetical/hermeneutical perspective of the basic theory, a historical study was conducted regarding the growth and decline of power basises since the Jesus movement until now. The interaction between perspectives was subsequently extended by metatheoretical perspectives, based on the research regarding the influence of schools of thought, as well as the influence of circumstances in the country, which determine the “sister church” praxis of the 21st century. The traditionally Afrikaans “sister churches” as a problematic ecclesiastical community of practice was further examined as part of the empirical perspective. On this basis an attempt was made to gauge the thinking of the “sister churches” in the intricate and problematic ecclesiastical praxis. The gauging was executed by means of a random test in one of the “sister churches”, namely the Reformed Church of South Africa (GKSA). It was found that this problematic church praxis is directed by strong institutional thinking. An adjusted practice theory, as well as a supporting practical theoretical model, were formulated in order to realise a reformed strategy for church growth as opposed to the decline in numbers. Considering the above mentioned interactive perspectives, the conclusion was reached that the praxis in the “sister churches” at the beginning of the 21st century, functions in an ecclesiastically imbalanced way. The imbalance lies in the fact that Christ-centred thinking, and thus also Christ-centred ecclesiology (as balancing thinking and balancing ecclesiology), does not manifest in “sister church” thinking. The unbalanced thinking as an all-encompassing factor in the church praxis, confirms and promotes the tendency of the decline in numbers. The proposed strategic perspective as the adjusted practice theory is thus a contribution to formulating an obedient, covenant-centred and reformed answer to declining numbers. This adjusted strategy can bring about the wonder of revival and growth in the “sister churches” by means of the basic theoretical truth elements, which were pointed out in this research. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

Text in Afrikaans / In hierdie studie word die boodskap van Miga 2:1-13 binne 'n raamwerk van Pinksterhermeneutiek geplaas. In hoofstuk een is die probleem gestel, naamlik: dat Pinkstermense oor die algemeen alle tekste, ongeag die aard daarvan, vergeestelik. Die hipotese van hierdie studie is egter dat indien Pinksterhermeneutiek tot sy reg kom dit nie nodig is vir Pentekostaliste om van tekste met sterk sosiale ondertone weg te skram nie. In hoofstuk twee word gese hoe die Pinksterhermeneutiek funksioneer. In hoofstuk drie word 'n agtergrondstudie van Miga gedoen, met klem op die inleidingsproblematiek. Hoofstuk vier is die eksegese van Miga 2:1-13. Die sosiologiese metode is gebruik om die teks te eksegetiseer. In hoofstuk vyf word die boodskap van Miga 2:1-13 geartikuleer. In die laaste hoofstuk word die aard van Pinkster sosiale betrokkenheid bespreek. / In this study it is attempted to put the message of Micah 2: 1-13 in a Pentecostal hermeneutical framework. In the first chapter the problem is stated namely, that Pentecostals in general tend to spiritualise biblical texts irrespective of the nature of the text. The hypothesis in this study is that if Pentecostal hermeneutics are properly applied, it will no longer be necessary for Pentecostals to avoid texts with strong social elements such as Micah 2:1-13. In chapter two it is explained how Pentecostal hermeneutics function. In chapter three a study of the background of the book Micah is done, with special emphasis on introductory problems. Chapter four is the exegesis of Micah 2:1-13. The sociological method is applied in order to highlight the social issues in the text. In chapter five the message of the text is articulated. In the last chapter the nature of Pentecostal social involvement is discussed. / Biblical and Ancient Studies / M.A. (Bybelkunde)

This work embarks on a study of the use and interpretation of the term ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> (self-control) in the principal Pauline letters. But, first of all, a study is made of the use of this term in the literature outside the New Testament. It becomes clear that ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> was a cardinal virtue closely associated with <font face="symbol">syvrosung</font> (temperance), one of the four basic Greek virtues. The emphasis fell particularly on the educated person's ability to control himself through strict self-discipline. However, this idea of self-control is alien to the tradition of the Old Testament. Only through the Hellenised Wisdom literature it became part of the Judaism of Paul's time. Through an exegetical analysis of Paul's use of the modes of the term ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font>; in 1 Corinthians 7:5, 9 and 9:25, as well as in Galatians 5:23; it becomes clear that to him ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> was part of the love with which believers served one another, within the freedom to which Christ has called them. It was the result of divine empowerment and control, because it was part of the fruit of the Holy Spirit. Although Paul also utilised the term as a virtue, to him it was not primarily characteristic of a person, but rather characterised the restrained and sacrificial managing of rights and privileges in relationships within the faith community. His own style of apostleship was a good example, because he willingly gave up his right to receive recompense for preaching the gospel. He illustrated this behaviour with the metaphor of an athlete's willingness to disregard certain rights with the eye on his goal. Believers should similarly be charitable towards one another. Nevertheless, regarding the control of sexual desires, Paul went a little further in his use of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font>. Although he did not denounce matrimony, it was his opinion that a distinctly demarcated group of believers received the gift to easily control their sexual desires. He advised them to stay celibate in order to devote themselves even more to God's service. Comparing Paul's utilisation of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> with the use of writers outside the New Testament, confirms his creative harnessing of concepts from the cultures in his environment. But it was not the classical or Hellenistic interpretation of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> that influenced him. The Hellenised Judaism of the Septuagint formed Paul's concept of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font>. Nevertheless, his utilisation of the term was innovative original: by angling the Christian view away from the Hellenistic self-centredness, and focusing it on a loving and altruistic managing of rights and liberties, he thoroughly christianised the term. A study of the church's understanding of Paul reveals that his use of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> was mostly misunderstood. Again the term was understood and utilised as depicting the virtue of self-discipline in the classical and Hellenistic sense of the word. This, in turn, led to widespread incidence of asceticism and celibacy in the church. Even some views that lay behind modern day legalism and pietistic tendencies, originated from this understanding by the church of ’<font face="symbol">egkr</font>´<font face="symbol">ateia</font> . / Dissertation (PhD (New Testament Science))--University of Pretoria, 2004. / New Testament Studies / unrestricted