Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: A biblical truth tends to function in the politics of meaning formation, where cultural norms and values of society direct a biblical reading, which in turn further affirms and constructs social ideals. Specific to this study is the problem of the patriarchal framework that has shaped the prophetic reading of the Magnificat (Luke 1:46-55). Feminist scholars problematize patriarchal characteristics of the text and question religious formulations of gender norms that create unequal gender relations in society. This study presents a prophetic-critical reading of the Magnificat in light of the rhetorical functions of the text. To this end, chapter two evaluates Elisabeth Schüssler Fiorenza‘s theories of feminist praxis to sharpen a reading lens for the exegetical chapter which follows. In chapter three, it illustrates a propagandistic character of the text, intended by the implied author, in order to free the text from a patriarchal reading. Chapter four illustrates the rhetorical functions of the text in a new contemporary context of HIV/AIDS in South Africa. This is accomplished by means of a variety of social, political, economic and religious systems of meaning formation, in the form of a letter, hypothetically addressed to a contemporary benefactor, Queen Elizabeth II. / AFRIKAANSE OPSOMMING: Bybelse waarheid is geneig om te funksioneer in die politiek van meningsvorming, waar kulturele norme en sosiale waardes die lees van die Bybel lei, wat op sy beurt sosiale ideale verder bevestig en vorm. Hierdie studie fokus spesifiek op die probleem van die patriargale raamwerk wat die profetiese lees van die Loflied van Maria (Luke 1:46-55) tot op hede gevorm het. Feminsitiese teoloë problematiseer die patriargale karaktertrekke van die teks en bevraagteken godsdienstige formuleringe van gender wat ongelyke geslagsverhoudings in die samelewing skep. Hierdie studie bied 'n profeties-kritiese lees van die Loflied van Maria in die lig van die retoriese funksies van die teks. Gevolglik evalueer hoofstuk twee Elisabeth Schüssler Fiorenza se teorië van feministiese praksis, om sodoende die lens vir die volgende eksegetiese hoofstuk te verskerp. Hoofstuk drie illustreer die propagandistiese karakter van die teks, soos bedoel deur die geïmpliseerde skrywer, om sodoende die teks te bevry van patriarchal, profetiese lees. Die laaste hoofstuk illustreer die retoriese funksies van die teks via lae van sosiale, politiese, ekonomiese en godsdienste sisteme van betekenisvorming, in 'n nuwe kontemporêre konteks van MIV/VIGS in Suid-Afrika, in die vorm van 'n brief, gerig aan 'n hipotetiese, kontemporêre weldoener, Koningin Elizabeth.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: In South Africa there are various gender and health issues. These issues influence and challenge South African faith communities in their daily existence. This is further justified and enhanced by unethical Biblical interpretation. This study proposes that faith communities in present-day South Africa, where faith communities‘ social wellbeing is endangered, could be responsible receivers of the Bible. This may happen through a multidimensional reading of the letter of James towards an ethos of historical reading and accountability. A multidimensional reading of the letter of James proposes that the text, social and moral world of the writer and the first historical receivers, the possible rhetorical effect of the letter, the ideological perspectives that can be seen in the letter as well as the context, as well as the history of reception of this letter must be taken into account when the possible rhetorical effect for present-day receivers is investigated. An ethos of historical reading and accountability asks believers to respect the historical embeddedness of the text, to read the text in ways which do justice to the nature of the text and to account for the possible ethical consequences of their reading of a text. A multidimensional reading of the letter of James has the transformational potential to make the above mentioned a reality. A multidimensional reading of the letter of James furthermore suggests with regards to gender and health issues that present-day receivers of the Bible should become communities of character where the Bible is read in life-giving ways to make ethical biblical interpretation a reality. Thus South African faith communities may become agents of hope in present-day South Africa. Chapter one functions as the introduction to this study. In chapter two the letter of James is read with regards to the textual and literary aspects of the letter. In chapter three the social and moral world of the letter of James is investigated. In chapter four the pragmatic aspects (theological and rhetorical aspects) of the letter of James is focused on. Chapter five consists of a conclusion and summary of this study where gender and health issues, ethical biblical interpretation and the letter of James are brought together. / AFRIKAANSE OPSOMMING: Daar is verskeie gender- en gesondheidskwessies en uitdagings wat Suid-Afrikaanse geloofsgemeenskappe in hulle daaglikse bestaan beïnvloed en uitdaag. Dit word dikwels deur onetiese Bybelinterpretasie geregverdig en vererger. Hierdie studie stel voor, deur ʼn multidimensionele lees van die Jakobus-brief, op weg na ʼn etos van historiese lees en verantwoordbaarheid, dat geloofsgemeenskappe in ʼn hedendaagse Suid-Afrika waar hulle sosiale welstand bedreig word, verantwoordelike ontvangers van die Bybel kan wees. ʼn Multidimensionele lees van die Jakobus-brief stel voor dat die teks, die sosiale- en morele wêreld van die skrywer en eerste historiese ontvangers, die moontlike retoriese effek van die brief, die ideologiese perspektiewe wat in die brief en konteks sigbaar is, sowel as die resepsie-geskiedenis van die brief in berekening gebring word wanneer die retoriese effek vir hedendaagse ontvangers ondersoek word. ʼn Etos van historiese lees en verantwoordbaarheid vra aan gelowiges om die teks se historiese ingebedheid te respekteer, tekste op maniere te lees wat reg aan die teks sal laat geskied en ook die moontlike etiese gevolge van hulle lees van die teks te verreken. ‘n Multidimensionele lees van die Jakobus-brief besit, myns insiens, die transformerende potensiaal om bogenoemde te kan bewerkstellig. In die lig van gender- en gesondheidskwessies, voorsien hierdie leesstrategie dat hedendaagse ontvangers gemeenskappe van karakter sal wees waar die Bybel in lewegewende maniere gelees word, en etiese Bybelinterpretasie aangekweek word. Sodoende kan Suid-Afrikaanse geloofsgemeenskappe agente van hoop wees. Hoofstuk een is die inleidende hoofstuk tot die studie. Hoofstuk twee bestaan uit ‘n tekstuele en literêre ondersoek van die Jakobus-brief. In hoofstuk drie word die sosiale- en morele wêreld van die brief bestudeer. In hoofstuk vier word die pragmatiese aspekte (teologiese- en retoriese aspekte) van Jakobus van nader bekyk. Hoofstuk vyf bestaan uit ‘n gevolgtrekking en samevatting van die studie, waar gender- en gesondheidskwessies, etiese Bybelinterpretasie en die Jakobus-brief bymekaar gebring word.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The goal of the study is to show that Paul’s usage of the Exodus Motif in 1 Corinthians 10 is intertextual in that it contains echoes and allusions from the exodus tradition. These intertextual echoes and allusions also form intratextual echoes and allusions, which show that the pericope is not limited to having significance only for immediate issues found in surrounding chapters 8, 9 and 10 but has intratextual implications for the whole epistle. Special focus has been placed upon 1 Corinthians 10:1-13, and an exegesis done using an intertextual method of interpretation, to show intertextual and intratextual echoes and allusions; and how the pericope is the centre of the whole epistle, and that issues addressed in the epistle find their parallels in the pericope. In the course of the study and as part of its broader scope, vital parallelisms are traced, biblically and theologically, between the Exodus and the Corinthian church. Finally, it has been established that the pericope is a midrashic paraenesis and it is theological in nature since it shows a faithful God in action. It is all about how God and humans act and react to issues of mutual concern. / AFRIKAANSE OPSOMMING: Die doel van die studie is om aan te toon dat Paulus se gebruik van die eksodusmotief in 1 Korinthiërs 10 intertekstueel is, in die sin dat dit eggo’s van en verwysings na die eksodustradisie bevat. Hierdie intertekstuele eggo’s en verwysings vorm ook intratekstuele eggo’s, wat aandui dat die belang van die perikoop hom nie tot onmiddellike kwessies in die omliggende hoofstukke 8, 9 en 10 beperk nie, maar ook intertekstuele implikasies het vir die brief in geheel. Daar word in die besonder gefokus op 1 Korinthiërs 10:1 – 3, waarvan ‘n eksegese deur middel van ‘n intertekstuele interpretasiemetode gedoen word. Dit dui inter- en intratekstuele eggo’s aan, sowel as hoe die perikoop die middelpunt van die hele brief is en ook dat kwessies wat in die brief aangespreek word, hul parallelle in die perikoop vind. Deur die loop van die studie en as deel van die breëer omvang daarvan, word essensiële parallelle op bybelse en teologiese gronde nagetrek, tussen die Eksodus en die Korinthiese kerk. Laastens is daar vasgestel dat die perikoop ‘n midrash paranese is en dat dit teologies van aard is, aangesien dit ‘n getroue God in aksie uitbeeld. Dit handel oor hoe God en mense optree en reaggeer op kwessies wat hulle wedersyds raak.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This study argues that rape is an instrument of patriarchy, functioning in the same way as torture to keep patriarchal power hierarchies intact. Rape robs women of their voices, making and keeping them invisible. The body is a symbol for power and the female body represents patriarchal angst about losing power. The development of ontologies of body over the ages is traced, showing how these ontologies eventually led to the dualistic devaluing of the body. The body came to be seen as a commodity while the so-called inner or spiritual world became the body of theology. The body of Christ in 1 Corinthians is analysed, showing how Paul placed the body in the centre of theology and Christian life, while he simultaneously undermined the seemingly natural societal hierarchies by (re)constructing the body of Christ in a subversive way. The body of Christ re-members (remembers and reconstructs) the body in a way that controverts the abuse of women’s bodies. By subverting patriarchy’s power hierarchies, by valuing bodies and thereby making them visible, by transforming bodies and by imagining a body beyond patriarchy, the body of Christ re-members the social and individual body in a way that resists the violently abusive patriarchal body. / AFRIKAANSE OPSOMMING: Hierdie studie argumenteer dat verkragting ’n instrument van patriargie is. Verkragting funksioneer op dieselfde manier as marteling met die doel om patriargale mag-strukture in stand te hou. Verkragting beroof vroue van hul identiteit en maak en hou hulle sodoende onsigbaar. Die liggaam is ‘n simbool van mag en die vroulike liggaam verteenwoordig patriargale angs oor magsverlies. Die ontwikkeling van liggaamsontologieë word nagespeur om aan te toon hoe hierdie ontologieë uiteindelik ontwikkel het tot ’n dualistiese devaluasie van die liggaam. Die liggaam is gesien as ’n kommoditeit, terwyl die sogenaamde innerlike of geestelike wêreld die liggaam van teologie geword het. Die liggaam van Christus in 1 Korintiërs word geanaliseer, om aan te toon hoe Paulus die liggaam in die sentrum van die Christelike lewe geplaas het, terwyl hy terselfdertyd die oënskynlik natuurlike samelewingshiërargieë ondermyn deur die liggaam van Christus op subversiewe wyse te (her)konstrueer. Die liggaam van Christus onthou en rekonstrueer die liggaam op so ‘n wyse dat dit die misbruik van vroue se liggame opponeer. Deur patriargie se magstrukture te ondergrawe, deur liggame te waardeer en hulle sodoende sigbaar te maak, deur liggame te transformeer en deur ’n liggaam anderkant patriargie voor te stel, onthou en rekonstrueer die liggaam van Christus die gemeenskaplike en individuele liggaam op ’n manier wat die gewelddadige misbruik deur die patriargale sisteem teëstaan.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Mark 11:12-25 has been identified as an intercalation or sandwich structure (A-B-A) by many scholars as consisting of three linked episodes: the cursing of the fig tree (11:12- 14), the cleaning of the temple (11:15-19), and the withered fig tree (11:20-25). Using the function of intercalation, Mark 11:12-25 is then interpreted symbolically as a prophecy of the destruction of the temple. This interpretation, however, the researcher argues, is implausible. To substantiate this claim, the research aims to interpret Mark 11:12-25 in the light of narrative criticism and the oral aspect of Mark. Chapter 2 lays the basic foundation for the current research. This includes a brief history of the study of Mark, the historical interpretation of Mark 11:12-25, a comparison between Matthew and Mark, and of studies concerned with intercalation. Various differing opinions of intercalation are given that complicate our understanding of its function. The main goal of chapter 3 is to examine Mark 11:12-25 according to three narrative elements, namely setting, characters and events. On the grounds that every scene in Mark 11 is connected naturally in the time and space setting, it will be argued that Mark did not arrange the two stories in Mark 11:12-25 as intercalation with a theological purpose. Although some argue that the two stories do not fit the character of Jesus, on the contrary, it will be argued that both stories strengthens the authority and power of Jesus as it is depicted in the Gospel of Mark. If Jesus teaching is considered (11:20-25), then the symbolic interpretation of the prophecy of the destruction of the temple cannot be sustained. Chapter 4 deals with the oral aspect of Mark. Mark’s community were in all likelihood not readers, but hearers. Dewey offers some characteristics of oral narratives, particularly their additive and aggregative structures and their participatory character. These, she argues, helps the reader to interpret the various aspects of Mark that have divided both scholars and literary critics of the Gospel. Therefore, the fig tree story and the temple story will be examined in the light of the oral aspect of Mark. The final chapter will offer a summary of each chapter and a synthesized conclusion. / AFRIKAANSE OPSOMMING: Om Markus 11:12-25 korrek te interpreteer is vir 'n lang tyd reeds ʼn debatteerbare saak. Die gedeelte word dikwels as 'n invoeging (A-B-A) geïdentifiseer wat uit drie verweefde episodes bestaan: die vloek van die vyeboom (11:12-14), die skoonmaak van die tempel (11:15-19), en die verdorde vyeboom (11:20-25). Deur klem te lê op die funksie van die invoeging, interpreteer baie geleerdes Markus 11:12-25 as 'n simboliese voorspelling van die vernietiging van die tempel. Hierdie interpretasie, argumenteer die navorser egter, is onhoudbaar. Om die stelling te staaf, poog die navorsing om Markus 11:12-25 in die lig van vertellingskritiek en die mondelinge aspek van Markus te lees. Hoofstuk 2 lê die basiese fondasie van die skripsie. Dit sluit ‘n kort geskiedenis in van die studie van Markus, die historiese interpretasie van Markus 11:12-25, ‘n vergelyking tussen Matteus en Markus, en 'n opsomming van studies gemoeid met invoegings. Die verskillende menings oor die funksie van invoegings, wat die verstaan van Markus 11:12- 25 bemoeilik sal ook bespreek word. Die hoofdoel van hoofstuk 3 is om Markus 11:12-25 te ondersoek volgens drie narratiewe elemente, naamlik die setting, die karakter en die gebeure daarin vervat. Op grond daarvan dat elke toneel in Markus 11 verbind is ten opsigte van tyd en ruimte word aangevoer word dat Markus nie die twee stories in Markus 11:12-25 as invoeging met 'n teologiese doel georden het nie. Alhoewel sommige argumenteer dat die twee stories nie by die karakter van Jesus pas nie, sal dit in teendeel aangevoer word naamlik dat beide stories die gesag en mag van Jesus, soos dit uitgebeeld word in die evangelie van Markus, versterk. Hoofstuk 4 handel oor die mondelinge dimensie van Markus. Markus se gemeenskap was in alle waarskynlikheid nie lesers nie, maar hoorders. In die verband bied Dewey 'n paar eienskappe van mondelinge vertelling aan, veral die toevoeging en kumulatiewe strukture en deelnemende karakter daarvan. Hierdie, betoog sy, help die leser om die verskillende aspekte van Markus wat kritici van die Evangelie verdeel, te interpreteer. Die laaste hoofstuk bestaan uit ‘n opsomming van elke hoofstuk en ‘n gesintetiseerde gevolgtrekking.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This thesis concerns itself with the discussion of the piety of Job in the biblical book that bears his name in order to closely examine the motivation and potential of his piety in light of his oath of innocence in Job 31, so that we might respond to some crucial issues of life, primarily in African contexts. The background to this study in chapter one takes into consideration the lack of interest in studying Wisdom Literature in Africa, especially the Book of Job, except on an occasional basis that calls for discussions on suffering. We discovered that only a few African scholars have tried to explore some aspects of wisdom literature, which poses the challenge of providing other materials from the area of study to further enrich Old Testament biblical studies in Africa and beyond. Moreover, we also observed the separation of faith and ethics in African contexts, which further invites us to examine the life of Job in terms of what he believed and how that constituted his piety and related to his ethical life. This attempt also has as a point of interest the on-going quest of scholarship in the contemporary contexts in which theological-ethical questions with regard to wisdom theology, human dignity, gender equality, and prosperity theology, amongst other concerns seek decisive responses. Thus, the second chapter of this thesis explores some contributions in wisdom literature in order to see how scholars have contributed to the study of the wisdom concerns, especially regarding the theological-ethical possibilities. In doing this we also highlighted some ancient texts that carry the theme of ‘the innocent sufferer’ like the Book of Job. Accordingly, we also note how the question of Job’s piety in his declaration of innocence has almost been neglected by different scholars, which poses us the challenge of considering it as the golden thread of this thesis. In chapter three we provide a close reading of Job 31 in order to closely examine its textual details and interpretation that set the stage for the theological-ethical study of the same passage in chapter four, in which Job’s piety is used to respond to the issues we raised in chapter one and also pose some challenges that call for a reconsideration of faith and ethics in terms of practical reality and profitability which if done well, as reflected on in chapter five, would greatly improve our lives from personal to external and social dimensions. / AFRIKAANSE OPSOMMING: Hierdie tesis handel oor die bespreking van die vroomheid van Job in die Bybelse boek wat sy naam dra, om die motivering en potensiaal van sy vroomheid in die lig van sy eed van onskuld in Job 31 te ondersoek en hoofsaaklik te reageer op 'n paar belangrike kwessies van lewe in Afrika kontekste. Die agtergrond van hierdie studie in hoofstuk een, neem die gebrekkige belangstelling in die bestudering van Wysheidsliteratuur in Afrika, veral die Boek van Job, met die uitsondering van gesprekke aangaande lyding, in ag. Ons het ontdek dat slegs ‘n paar Afrika vakkundiges al probeer het om van die aspekte van wysheidsliteratuur te ondersoek wat die uitdaging bied om materiaal te vind binne hierdie studieveld om Ou-Testamentiese Bybelse studies in Afrika en verder te bevorde. Verder het ons ook die skeiding van geloof en etiek in die Afrika-konteks waargeneem, wat ons ook uitnooi om die lewe van Job in terme van wat hy geglo en hoe dit sy vroomheid gevorm het te ondersoek en in verband te bring met sy etiese lewe. Hierdie poging het ook as punt van belang om die voortgaande soektog na kundigheid in die hedendaagse konteks waarin teologies-etiese vrae onder andere in verband met wysheidsteologie, menswaardigheid, geslagsgelykheid, en voorspoedsteologie, vra na beslissende antwoorde. Dus ondersoek die tweede hoofstuk van hierdie tesis party bydraes tot die wysheidsliteratuur om te sien hoe vakkundiges bygedra het tot die wysheidsvrae, veral in verband met die teologies-etiese moontlikhede. Sodoende lig ons ook party antieke tekste uit wat die tema van ‘die onskuldige lyer‘ dra, soos die Boek van Job. So let ons ook op hoe die kwessie van Job se vroomheid in sy verklaring van onskuld verwaarloos is deur verskillende geleerdes, wat die uitdaging aan ons bied om dit te oorweeg as die goue draad van hierdie tesis. In hoofstuk drie bied ons 'n noukeurige lees van Job 31 om die tekstuele besonderhede en interpretasie noukeurig te ondersoek. Hierdie besonderhede baan die weg vir die teologies-etiese studie van dieselfde gedeelte in hoofstuk vier waarin Job se vroomheid gebruik word om te reageer op die kwessies wat ons reeds in hoofstuk een vind en ook ander uitdagings wat vra vir 'n heroorweging van geloof en etiek in terme van die praktiese werklikheid en nuttigheid wat, as dit goed gedoen word, soos in hoofstuk vyf weerspieël word, ‘n groot verbetering inhou vir baie van ons lewens, van persoonlike na eksterne en sosiale dimensies.

Thesis (DTh)--Stellenbosch University, 2008. / As the title indicates, our study is focused on a theological interpretation of the city in Isaiah 24-27 from the point of view of God’s judgment and salvation. The main reason for the study is that in Isaiah 24-27, the city plays a very significant role. The research therefore employs the socio-rhetorical approach which is a method that explores a multi-dimensional way of dealing with the text. Applying Robbins’ (1966a & b) textural analysis to the text of Isaiah 24-27, the inner and inter textures are examined in order to demonstrate the narrator’s rhetorical strategy. Through the prophetic genre of judgement and salvation, the narrator challenges the audience/reader to change their minds and attitudes, especially about the city. The challenge is that the fortified city alone would never provide safety and peace but rather bring God’s judgment. In contrast, God alone provides salvation and protection through God’s reign on Mount Zion/Jerusalem. It is shown that this rhetorical strategy is deeply embedded in the social and cultural context. The expectation was that the historical and political chaos which was triggered by international pressures and Israel’s unfaithfulness and injustice might cause Israel to reflect on what happened and what would happen to the city in God’s eschatological time. The rhetorical strategy also highlights the eschatological-apocalyptic character of the text and the author of Isaiah 24-27 uses it to focus on the ideological and theological textures by means of which he warned that “Zion theology” could become “Zion ideology” if it became located beyond prophetic voice and criticism. Furthermore, it is shown that the theological texture highlights God’s theological viewpoint that is symbolized by subjects such as universalism and the restoration of Zion/Jerusalem through judgment and salvation both of which are dialectically reflected in the destiny of the city of Zion/Jerusalem. At a deeper level, this theological engagement is based on God’s steadfast covenant love and justice, through which, God as husband and king, makes a demand on the city Jerusalem/Zion, the wife and the faith community. We have attempted to show from Isaiah 24-27 that God’s kingship is expressed in an apocalyptic manner which is beyond human power and intervention in order to emphasize God’s absolute sovereignty in controlling human destiny, especially the city. In line with the odd literary genre of the text, there still exist traditional prophetic thoughts which demand human responsibility on issues such as repentance, execution of social justice and righteousness in life.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2009. / The Balaam narratives of Numbers 22-24 have long proven to be a source of fascination for readers of the Old Testament. The narratives present Balaam as a faithful ‘word-of-Yahweh’ prophet. However, the Tale of the Donkey (22:22-35) portrays him as an ‘unseeing’ prophet intent on personal gain. How does one explain the conflicting views of Balaam within the narratives of Numbers 22-24? Socio-rhetorical criticism was employed as a methodology to examine the development of these conflicting views of Balaam. An analysis of the Inner Texture revealed that the repeated themes 'seeing’, ‘blessing’, and ‘cursing’ are central to the narratives, and serve to connect Balaam with the paradigmatic prophet Moses of Exodus 3 and Deuteronomy 18. The study of the narratives’ Intertexture revealed numerous inner-biblical allusions, and considered the possible relevance of the Deir ‘Alla texts to the narratives. The Social-cultural and Ideological textures of the narratives suggest that a process of prophetic redefinition took place during either the late pre-exilic or exilic periods, which resulted in the exclusion of divination from Israel’s prophetic tradition. Prophets entered into an alliance with the priests in order to centralise religious authority and place the focus of ‘prophecy’ on the exposition and application of Torah. A consideration of the theological texture of the narratives suggested that this process of prophetic redefinition continued into the early post-exilic period, and ultimately led to a re-evaluation of Balaam. Wide-spread xenophobia within early Yehud contributed to Balaam’s final demise, as later reception history within the Old Testament portrays Balaam as responsible for inciting Israel’s apostasy in Numbers 25. The Tale of the Donkey is integrated into the narratives of Numbers 22-24 by priestly writers in order to distance Balaam from Israel’s prophetic tradition. The result is a dynamic theological synthesis that recalls both an earlier period in which divination was accepted as part of Israel’s prophetic tradition, and a new perspective focused on the exposition and application of Torah. The Balaam narratives of Numbers 22-24 serve as the theological ‘hinge’ or ‘fulcrum’ of the book of Numbers, recalling both the old generation of rebellion, and the new generation of hope that will re-enter the land of promise. The Balaam narratives of Numbers 22-24 serve to powerfully proclaim that Yahweh’s purpose to bless his people will not be thwarted by the intrigues of Israel’s enemies, or Israel’s past disobedience.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2007. / This dissertation has explored the Biblical basis for a redefinition of stewardship, and has done so in the light of land ownership customs and ethos in some parts of Africa. It has employed a postcolonial hermeneutics in interpreting Genesis 1:26-28 using also a functional equivalence approach in its translation and exegesis. In chapter one the conceptual scheme is outlined, while providing a highlight of the problem, the hypothesis, the methodology and various definitional terms which feature in the discussion. In chapter two various scholarly views are examined in order to critically assess the criteria for either a humans-above-nature or humans-in-partnership-withnature mindset. The implications of such divergent views have been critically examined. In the third chapter views of African scholars were brought to bear on gerontocracy which has transcended pre-colonial, colonial and post-colonial economic and political influences and has sustained an ongoing cultural practice of a “giraffe principle” of stewardship, land ownership and use. In the fourth and fifth chapter, the use of a postcolonial critical hermeneutics in interpretation is rationalised. A functional equivalence approach in translating our pericope into Ogba is used, and then re-read using a postcolonial critical hermeneutics. The imago Dei and the cultural mandate which goes with it has been re-interpreted in line with a hermeneutics that is humane and sensitive to a post-colonial context. In the sixth chapter a redefinition of stewardship has been attempted, using the fruits of our close reading, functional translation, and the cultural perceptions derived from our empirical research. In the final chapter, a conclusion has been drawn to show how this study contributes to a new appreciation of the concept of stewardship when applied to land ownership and use especially when humans are properly located in a relationship with God and with nature that is ongoing.

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.