M.A. / The script focuses on the theology of the Synoptics, the meaning of the kingdom as it is dealt with by the writers of the Synoptic Gospels, and the demand for faith in the kingdom within the Synoptics. It gives the theology of the Synoptics. The existence of God and his work of creation are accepted without question just as it is in the Old Testament. God is seen as the provider of the whole universe, and He is its Monarch. He is the God who reveals himself to his creation, especially man (anthropos). He seeks to have an intimate relationship with man which is possible through his Son Jesus Christ. Man is invited to this relationship with the purpose of becoming God's child. Those who refuse this relationship do so at their own will with the understanding of the consequences thereafter. The Synoptics teach about the kingdom of God which he has brought to mankind through his Son Jesus. It is a kingdom of righteousness which is entered in by those who choose to meet the conditions laid by the King of the kingdom, namely God. These conditions are as follows: repentance, faith in Jesus Christ, humility, eager desire for righteousness, and peace making. The salvation that God gives is available to all. It introduces the kingdom of God to the individual who accepts it. Salvation is the reign of God to those who put their faith in Jesus. In the teaching of the Synoptics, it is not possible, from outside appearance of human beings, to see who is God's child and that of Satan. Judgement is left in the hands of God, the Supreme Judge. The existence of Satan and demons is accepted without question. Though Satan and demons are in the world, man is free to make his own decision independently, and is accountable to God. The kingdom of God is the reign of God both in the present age and in the age to come. The kingdom of God was promised in the Old Testament to Israel, was fulfilled in the New Testament by the coming of Jesus Christ on earth, and will be consummated at the end of this age. The kingdom of God is revealed to people through the ministry of Jesus which includes; healing, demon exorcism, raising the dead, forgiveness of sins, and the righteous lives of those who have been saved from their sins. The kingdom of God is a moral and ethical kingdom. For the kingdom of God to be experienced, one has to have faith in Jesus and the good news he brought. Faith is also necessary for one to continue in the kingdom. Faith result in a humble life and dependency of the one who brought the kingdom.

D.Litt. et Phil. (Biblical Studies) / The God of the Bible is like an axiom, never proved, yet the basis of all life and living. Axioms are never proved, but they are the essential presuppositions on which every other proof rests. But this does not say that the idea of God in the Bible does not change. Man's grasp of the character of God developed from age to age and from centuary to centuary often due to particular socio-political circumstances. It began with some primitive ideas about God. God was regarded as a storm god dwelling in a mountain, whose major activity was war. He was also seen as a person, physical I y embodied, though superhumanIy powerfulI, who could conceivably be seen and who, in the earliest strata of the Scripture walked and talked, wrestled, dined and smelled and who shared with man a wide gamut of good and bad emotions. Further, in those earliest times God was a tribal god. He was the possession of the people of Israel, just as the people of Israel was his possession. God's power is also thought to be limited to his territory and to his people. This limitation to the power of God is to some extent taken away when God becomes the God of Canaan, for then He became an agricultural god as well. In the wilderness journeys there had been no possibility of this, but once the people came to Canaan they got into contact with the Canaanite Baals who were not only giving victory in battle...

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M.A. / This work is aimed at dealing with the demand for the new ethos as proclaimed by the New Testament synoptic in view of the African context or perspective. The synoptic give a code of values by which the Christian church should live. The synoptic ethos is Jesus' ethos. Every nation and community is characterised by certain values of conduct. As a church we are also confronted by moments of decision making. This script is therefore attempting to answer or question the level of credibility taken at some point in life. Ethics which is a science of moral behaviour and principles of conduct , tells us that there is an expected way of behaviour from every individual in society. The question is when , when do we say that this is right , and when do we say this is wrong ? However, this script is not aimed at necessarily dealing with ethics in general. I have narrowed my subject to focus on the Kingdom ethos reflected in the synoptic. The only issue that one need to take into consideration is that all ethics have sources. The problem that existed in proclaiming Kingdom ethics has been religion. This script shows that religion and ethics are so interwoven that one cannot separate them. It is impossible for one to speak about one's moral behaviour and not include his religion. Religion tells people what to say and what not, what to eat and what not , where to go and what people to associate with and not. Religion and ethics are integrated in such w way that one cannot do without the other. One cannot speak about ethics outside religion. The ethos of the Jews came from their monotheistic religion, with the Law of Moses. Jesus' ethics came from His focus on the Kingdom which was both present and future. This shows again the problem of religion in Africa. African ethics have been drawn mostly from their own cultures , customs and religion. Jesus' Kingdom ethics, which is God centred, helps to show that all other sources are not relevant sources. Many church leaders in Africa are calling for an African religion and criticising the missionaries for having brought Western religion. The Kingdom ethics show how that it is not Western or African religion that matters much , all we need is the Christian religion and Jesus' ethos of the Kingdom. Finally the church is expected to play its role of reconciling this divided world. The purpose of the church is man, his human dignity and his right to develop himself in freedom. Jesus commanded the church to love, hence it is the duty of the church to be the prophetic voice of God in this confused generation. The ethics demanded by Jesus are practical and possible. We need God's mercy and grace to be real ambassadors of the Kingdom of God. As a church we have a responsibility. We need to move away from syncretism and serve God alone.

In this dissertation an attempt has been made to investigate the means by which God is at work in our world. The researcher has acted on the assumption that God rules in our world, but investigates the content of such a belief. The question whether God acts in our world from a basis of control, or from a motivation of shared interest is currently brought to the surface. Istrumental is the use of Critical Theory to investigate the above mentioned problem. With this instument oppressive perspectives (paternalistic views) are identified and unmasked as well as new perspectives (stewardship) implemented. Biblical stewardship seems to be a perspective on how God wants to use the local church to assist in his plan of salvation for those in need. Authority with others rather over others seems to be the stewardship strategy God wants us to participate in. / In hierdie verhandeling word ondersoek ingestel na die wyse waarop God in die wereld betrokke is (Missio Dei). Daar word uitgegaan van die veronderstelling dat God in die wereld regeer en wat hierdie navorsing poog om te verstaan hoe God in die wereld regeer. Die problematiek wat deurgaans in hierdie studie hanteer word, hou verband met die vraag of God vanuit 'n beheerstelsel (pantokratiese stelsel) in die wereld betrokke is en of sy werksaamhede eerder vanuit 'n bestuurstelsel (oikonomos) verstaan moet word. In 'n poging om bogenoemde probleem op te los word gebruik gemaak van die Kritiese Teorie. Met hierdie instrument word enersyds gepoog om onderdrukkende perspektiewe (soos God as Pantokrator) te weerle, wat onderdrukkende ideologie instand hou. Andersyds word die Kritiese Teorie as instrument gebruik om alternatiewe te ondersoek (soos God as bestuurder van ons heil) wat nuwe perspektiewe daar kan stel. Bybelse rentmeesterskap hou gevoglik daarmee verband dat God die mens/kerk medeverantwoordelik maak in bogenoemde bestuursproses ten einde God se Missio Dei deelnemend te bestuur. / Christian Spirituality, Church History & Missiology / M. Th. (Missiology)

Title in English and Afrikaans / Summaries in English and Afrikaans / In this dissertation an attempt has been made to investigate the means by which God is at work in our world. The researcher has acted on the assumption that God rules in our world, but investigates the content of such a belief The question whether God acts in our world from a basis of control, or from a motivation of shared interest is currently brought to the surface. Instrumental is the use of Critical Theory to investigate the above mentioned problem. With this instrument oppressive perspectives (paternalistic views) are identified and unmasked as well as new perspectives (stewardship) implemented. Biblical stewardship seems to be a perspective on how God wants to use the local church to assist in his plan of salvation for those in need. Authority with others rather over others seems to be the stewardship strategy God wants us to participate in. / In hierdie verhandeling word ondersoek ingestel na die wyse waarop God in die wereld betrokke is (Missio Dei). Daar word uitgegaan van die veronderstelling dat God in die wereld regeer en wil hierdie navorsing poog om te verstaan hoe God in die wereld regeer. Die problematiek wat deurgaans in hierdie studie hanteer word, hou verband met die vraag of God vanuit 'n beheerstelsel (pantokratiese stelsel) in die wereld betrokke is en of sy werksaamhede eerder vanuit 'n bestuurstelsel (oikonomos) verstaan moet word. In 'n poging om bogenoemde probleem op te los word gebruik gemaak van die Kritiese Teorie. Met hierdie instrument word enersyds gepoog om onderdrukkende perspektiewe (soos God as Pantokrator) te weerle, wat onderdrukkende ideologie instand hou. Andersyds word die Kritiese Teorie as instrument gebruik om alternatiewe te ondersoek (soos God as bestuurder van ons heil) wat nuwe perspektiewe daar kan stel. Bybelse rentmeesterskap hou gevolglik daarmee verband dat God die mens/kerk medeverantwoordelik maak in bogenoemde bestuursproses ten einde God se Missio Dei deelnemend te bestuur. / Christian Spirituality, Church History and Missiology / M.Th.(Missiology)

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.

Thesis (DLitt)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: A survey of the research on the Biblical Hebrew psalms of lamentation reveals a lack of attention paid to the divine images found in these poems. Previous studies, for the most part, focused on literary and stylistic aspects pertaining to the Psalms in general and the psalms of lamentation in particular. The competent reader will, however, notice that divine metaphors abound in these psalms. This study investigates the divine metaphors (nominal and verbal) in the Biblical Hebrew psalms of lamentation from a cognitive anthropological perspective. It is argued that the literary information in these poems is a cognitive representation of the psalmist's world. The various divine portrayals arise from the poet's cognitive organisation and utilisation of cultural information. The analysis of the metaphorical expressions affords the exegete insight into the cognitive world of the supplicant and the strategies employed by the one who offers praise and does not eschew lament. Some of the theoretical assumptions of cognitive anthropology are applied to a selection of psalms of lamentation (Pss. 7, 17, 31, 35, 44, 59, 74 and 80) as a means of illustrating how this approach can shed new light on the way the deity is depicted in the laments. To achieve this, each psalm is analysed both from a cognitive and literary perspective. The examination of the divine metaphors reveals the various cognitive strategies employed to portray Yahweh. It is shown that these recurring images result from the application of cultural models, conceptual metaphors and image-schemas. Given the soundness of the proposed hypothesis, this investigation arrives at the conclusion that a cognitive perspective on the divine representations in the Biblical Hebrew psalms of lamentation is indeed a worthy endeavour. / AFRIKAANSE OPSOMMING: "n Oorsig van die navorsing oor die klaagpsalms wys uit dat daar tot dusver nie baie aandag geskenk is aan die beelde wat in dié psalms gebruik word om na God te verwys nie. Vorige studies fokus meestalop die literêre en stilistiese aspekte van die psalms, in die algemeen, en die klaagpsalms in die besonder. 'n Kompetente leser sal egter gou die oorvloed van metafore vir God raaksien. Hierdie studie ondersoek die metafore vir God (nominaal en verbaal) in die klaagpsalms vanuit 'n kognitief antropologiese perspektief. Daar word geargumenteer dat die literêre informasie in hierdie gedigte 'n kognitiewe voorstelling van die psalmis se lewenswêreld daarstel. Die verskeie Godsvoorstellings spruit uit die digter se kognitiewe aanwending en organisasie van kulturele informasie. 'n Analise van die metaforiese uitdrukkings verskaf aan die eksegeet insig in die kognitiewe wêreld van die bidder en die strategieë wat die een gebruik wat God se lof besing, sonder om klag uit te sluit. Van die insigte van die kognitiewe antropologie word toegepas op 'n seleksie van klaagpsalms (Ps. 7,17,31,35,44,59,74,80) en daar word voorgehou hoe hierdie benadering nuwe perspektiewe bied op die wyse waarop die godheid voorgestel word in die klaagpsalms. Vir die doel word elke Psalm literêr en kognitief ontleed. Die ondersoek na die metafore met betrekking tot God lê die verskeie kognitiewe strategieë bloot wat gebruik word om Jahwe voor te stel. Daar word aangetoon dat hierdie terugkerende beelde die gevolg is van die toepassing van kulturele modelle, konsepsuele metafore en beeldskemas. Gegewe die oortuigingskrag van die voorgestelde hipotese, konkludeer die ondersoek dat 'n kognitief-antropologiese perspektief op die Godsvoorstellings in die klaagpsalms inderdaad 'n belangrike onderwerp van navorsing is.

This thesis is a study of the theological relationship between divine mercy and judgment in the attribute formula of Exodus 34:6-7 and in three of its "echoes" (Numbers 14:18, Isaiah 53:4-12 with 54:7-10, and Nahum 1:3). The primary scholarly interlocutor for this study is Walter Brueggemann. In his Theology of the Old Testament, Brueggemann offers an alternative interpretation of how mercy and judgment are related in these texts. Against Brueggemann, this study defends the view that in Ex 34:6-7 and these three echoes, divine mercy and judgment are not only mutually compatible but also are integrated with one another. I reach this conclusion by means of an exegesis of the above four texts that is canonical, theological, and contextual. The introduction Chapter 1 includes a survey of relevant scholarly literature, an analysis of relevant aspects of Brueggemann's work, and a statement of the canonical method employed in the thesis. Chapter 2 provides a theological exegesis of Exodus 34:6- 7 in the context of Exodus 32-34. Chapters 3-5 offer theological exegesis of the three echo-texts noted above. Chapter 6 offers a conclusion, summarising the argument and making some final observations.

In this dissertation an attempt has been made to investigate the means by which God is at work in our world. The researcher has acted on the assumption that God rules in our world, but investigates the content of such a belief. The question whether God acts in our world from a basis of control, or from a motivation of shared interest is currently brought to the surface. Istrumental is the use of Critical Theory to investigate the above mentioned problem. With this instument oppressive perspectives (paternalistic views) are identified and unmasked as well as new perspectives (stewardship) implemented. Biblical stewardship seems to be a perspective on how God wants to use the local church to assist in his plan of salvation for those in need. Authority with others rather over others seems to be the stewardship strategy God wants us to participate in. / In hierdie verhandeling word ondersoek ingestel na die wyse waarop God in die wereld betrokke is (Missio Dei). Daar word uitgegaan van die veronderstelling dat God in die wereld regeer en wat hierdie navorsing poog om te verstaan hoe God in die wereld regeer. Die problematiek wat deurgaans in hierdie studie hanteer word, hou verband met die vraag of God vanuit 'n beheerstelsel (pantokratiese stelsel) in die wereld betrokke is en of sy werksaamhede eerder vanuit 'n bestuurstelsel (oikonomos) verstaan moet word. In 'n poging om bogenoemde probleem op te los word gebruik gemaak van die Kritiese Teorie. Met hierdie instrument word enersyds gepoog om onderdrukkende perspektiewe (soos God as Pantokrator) te weerle, wat onderdrukkende ideologie instand hou. Andersyds word die Kritiese Teorie as instrument gebruik om alternatiewe te ondersoek (soos God as bestuurder van ons heil) wat nuwe perspektiewe daar kan stel. Bybelse rentmeesterskap hou gevoglik daarmee verband dat God die mens/kerk medeverantwoordelik maak in bogenoemde bestuursproses ten einde God se Missio Dei deelnemend te bestuur. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)