Magister Theologiae - MTh / From the data it is concluded that tithing was an old, pre-Israelite practice used in different contexts for different purposes. In the Old Testament tithes were apparently predominantly used for the upkeep of the temple, to support the temple personnel and to provide for the poor. These functions are still relevant, but the precise practice should not be regarded as binding. There is no indication that it was ever enforced and enforcing it today would not have good consequences. These conclusions are summarized in the final chapter, which also contains practical guidelines for the church

The debate about homosexuality in South Africa (and possibly the Church worldwide) does not focus primarily on the acceptance of homosexual persons, but that the church would accept and bless homosexual marriages. In their attempt to get the church to accept such marriages they (pro-gay theologians) have resorted to an hermeneutics which could be considered as postmodernistic. According to this postmodernistic hermeneutics the siences have greater importance than the Bible. The Word of God has been reduced to the words of men in their thoughts about God. This is done by casting suspicion on the Bible and by using similar examples which are not generally accepted anymore. They come to the conclusion that the Bible of today has a new version of morality. Where they do make use of the Bible, they cast suspicion by saying that the Bible has very little to say about homosexual relationships as it is known today. They try to say that the Bible is mainly concerned with perversity and that the Bible knows nothing about homosexual marriages or relationships of love and trust. In this study it has been shown that the above mentioned interpretation of the Bible concerning homosexual relationships and marriages cannot be sustained. Science cannot change a theological term (like sin). All the hermeneutic keys used in the debate (antique history – history of the church; the authority of the Bible and the use thereof; Biblical sexuality and Old and New Testament evidence) reject homosexual relationships – also those of love and trust. / Thesis (PhD (NT Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted

In the history of exegesis 1 Corinthians 14:34-35 and 1 Timothy 2:11-15 have functioned as the heavy artillery against women in the ministries. From the 4th century BC, when the Church really started to develop from a dynamic underground movement of believers to a state Church organised in the image of the Roman Empire and so became the Catholic Church, women were more and more suppressed under the influence of deeply rooted Hellenistic anthropological ideas that were read into these passages. Only in the second half of the Twentieth Century, under the influence of changes in society after the sexual and feminist revolutions, changes set in that sparked the discussion about the role of women in the Church. This discussion is still continuing – in the Reformed tradition at least. These two passages, however, seem to oppose an overwhelming number of biblical themes and data that at least bring a strong nuance to the picture the two passages seem to portray. The creation of man and woman in the image of God and the protection for women against the arbitrariness of men clearly picture an original and principal equality of men and women. In the circle of disciples around Jesus Christ this becomes even more manifest. This attitude is also visible in the earliest churches. Paul expresses this in Galatians 3:28: In Christ there is no … male nor female. The passages that seem to limit the rights of women in the Church do not actually oppose this picture, but show that for the sake of the proclamation of the gospel not everything is (immediately) allowed. This dissertation attempted to interpret these two passages with the help of the grammatical-historic method. In 1 Corinthians 14:34-35 Paul personally intervenes in the apparent chaotic meetings of the cosmopolitan and charismatic congregation. He requires from different categories of participants – among them the married women that have a Christian husband – to not burden the fellowship with – in the case of the aforementioned women – their (otherwise rightful) participation in the discussion of the prophetic message during the worship service. In 1 Timothy 2:11-15 he gives his friend and student Timothy, the young pastor and teacher of the congregation in Ephesus, tools to call upon the members of the congregation not to start a revolution but to conquer the world for Christ by living an exemplary life. The context of this directive is a heresy that was particularly influencing some women that developed a prominent and domineering attitude in the Church. None of these directives or instructions of Paul talk about special ministries in the Church. It is all about attitude. For the sake of the steady progress of the gospel this attitude is to be determined by discipline and humbleness. However, the form this discipline and humbleness have largely depends on the context of the believers. / MTh (New Testament), North-West University, Potchefstroom Campus, 2014

In the history of exegesis 1 Corinthians 14:34-35 and 1 Timothy 2:11-15 have functioned as the heavy artillery against women in the ministries. From the 4th century BC, when the Church really started to develop from a dynamic underground movement of believers to a state Church organised in the image of the Roman Empire and so became the Catholic Church, women were more and more suppressed under the influence of deeply rooted Hellenistic anthropological ideas that were read into these passages. Only in the second half of the Twentieth Century, under the influence of changes in society after the sexual and feminist revolutions, changes set in that sparked the discussion about the role of women in the Church. This discussion is still continuing – in the Reformed tradition at least. These two passages, however, seem to oppose an overwhelming number of biblical themes and data that at least bring a strong nuance to the picture the two passages seem to portray. The creation of man and woman in the image of God and the protection for women against the arbitrariness of men clearly picture an original and principal equality of men and women. In the circle of disciples around Jesus Christ this becomes even more manifest. This attitude is also visible in the earliest churches. Paul expresses this in Galatians 3:28: In Christ there is no … male nor female. The passages that seem to limit the rights of women in the Church do not actually oppose this picture, but show that for the sake of the proclamation of the gospel not everything is (immediately) allowed. This dissertation attempted to interpret these two passages with the help of the grammatical-historic method. In 1 Corinthians 14:34-35 Paul personally intervenes in the apparent chaotic meetings of the cosmopolitan and charismatic congregation. He requires from different categories of participants – among them the married women that have a Christian husband – to not burden the fellowship with – in the case of the aforementioned women – their (otherwise rightful) participation in the discussion of the prophetic message during the worship service. In 1 Timothy 2:11-15 he gives his friend and student Timothy, the young pastor and teacher of the congregation in Ephesus, tools to call upon the members of the congregation not to start a revolution but to conquer the world for Christ by living an exemplary life. The context of this directive is a heresy that was particularly influencing some women that developed a prominent and domineering attitude in the Church. None of these directives or instructions of Paul talk about special ministries in the Church. It is all about attitude. For the sake of the steady progress of the gospel this attitude is to be determined by discipline and humbleness. However, the form this discipline and humbleness have largely depends on the context of the believers. / MTh (New Testament), North-West University, Potchefstroom Campus, 2014

Biblical scholars have grown increasingly aware of the importance of looking at texts not only in their historical or literary contexts, but also in their socio-cultural contexts. Many studies have shown that honour and shame were core social values in the ancient Mediterranean world. By scrutinizing the available research on the topic of honour and shame, one realizes that there were indeed four major social values in the Mediterranean world, that is i) honour and shame, ii) patronage and reciprocity, iii) kinship and iv) purity. Modern biblical scholars would often appeal to the works of the classical authors in order to show how important these values were in the ancient world. Unfortunately claims that are being made in modern studies concerning honour and shame are usually based on the biblical and classical writings. These scholars seldom consult patristic writings. In this study it is argued that the ancient Church Fathers were indeed aware of these social values. The four social values mentioned above are taken as a basis to unlock the social context of Clement of Alexandria’s Paedagogue. It illustrates the importance of understanding the core social values of the Mediterranean society in order to interpret the theology of the early Church Fathers. / Thesis (DLitt (Greek))--University of Pretoria, 2008. / Ancient Languages / unrestricted