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Re-Presenting MemoryNamvary, Shaheen 27 June 2012 (has links)
My architectural thesis began with a desire to investigate the relationship between old and new in architecture.
Each city has a history of its own, with old structures and new structures that are in constant dialogue, perhaps directly next to or within one another. The questions that arise from this dialogue captivated me to investigate what my own architectural response would be in such a context. I looked to the architectural joint at various scales, from the parti at the scale of the city, to the point where your hand makes contact with the building. The study of the detail provided an opportunity to heighten the architectural experience and capture a moment that would show the true nature of time.
I searched my architectural imagination for answers (and more questions) through the scope of a proposed renovation and addition to an existing duplex structure located in the Le Droit Park neighborhood in NW Washington, DC. The program is a residence, studio, and gallery for a professional potter. / Master of Architecture
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Messianic expectations as prophetic responses to crisis : a Zimbabwean perspectiveMusendekwa, Menard 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2011 / ENGLISH ABSTRACT: What stimulates the emergence of messianic expectations or messianic figures in a
society such as ancient Israel? Messianic expectations emerged as prophetic
responses to social, economic, political and religious crises. This could be traced from
the historical background of the pre-exilic, exilic and post-exilic periods. Messianic
expectations in pre-exilic Israel were triggered by the failure of the Davidic dynasty to
uphold Yahweh’s instructions and they depict the shift in focus from the anointed kings
to the birth of a new Davidic prince (Isa. 9:1-7).The exilic period drew attention to a
gentile king, Cyrus as Messiah (Isa. 44:28-45:1-8) who would restore Israel from exile.
However, messianic expectations in Daniel 9:25-27 came about as a response to the
extended subjection to foreign rule after the return from exile. The expectation for a
messiah therefore changed from focusing on a historical figure to an apocalyptic figure
in the post-exilic period.
This approach is triggered by the situation in Zimbabwe where messianic rhetoric is now
being used in an attempt to address the fragile socio-economical situation. It is shown
that recent characterization of President Robert Mugabe as a messianic figure based on
his role as a former liberator is a skilful propaganda and manipulation of the
expectations of a messiah to legitimize his leadership amidst growing opposition. / AFRIKAANSE OPSOMMING: Wat stimuleer die verskyning van messiaanse verwagtinge of messiaanse figure in 'n
samelewing soos die van ou Israel? Messiaanse verwagtinge het ontstaan as profetiese
antwoorde op sosiale, ekonomiese, politiese en godsdienstige krisisse. Dit kan histories
teruggelei word na die tydperke voor die ballingskap en na die ballingskap. Messiaanse
verwagtinge in voor-ballingskap Israel is aangewakker deur die Dawidiese dinastie se
onvermoë om Jahweh se opdragte te handhaaf, en dui op die fokus-verskuiwing van
gesalfde konings na die geboorte van 'n nuwe Dawidiese prins (Jes. 9:1-7). Die
ballingskap het die aandag gevestig op 'n heidense koning, Kores, as die messias (Jes.
44:28-45:1-8) wat Israel uit ballingskap sou red en herstel. Messiaanse verwagtinge in
Daniel 9:25-27 het egter ontstaan as 'n reaksie op die voordurende onderwerping aan
buitelandse bewind na die terugkeer uit ballingskap. Die verwagting van 'n messias het
dus verander van 'n fokus op 'n historiese figuur na 'n fokus op 'n apokaliptiese figuur in
die na-ballingskap-era.
Die benadering tot Messianisme in hierdie navorsing is na aanleiding van die huidige
situasie in Zimbabwe, waar messiaanse retoriek gebruik word om die brose sosio-ekonomiese
situasie aan te spreek. Die studie dui aan dat onlangse uitbeelding van
President Robert Mugabe as 'n messiaanse figuur op grond van sy rol as 'n voormalige
bevryder, is knap propaganda en manipulering van die verwagtinge van 'n messias, met
die doel om sy leierskap te legitimeer te midde van toenemende teenkanting.
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Current perspectives on Wisdom in Job 28Park, Byeong Cheol 12 1900 (has links)
Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2007. / The aim of this thesis is to discern the trends in current scholarship on the concept of wisdom in Job 28. The trends differ according to methodological perspectives (literary, historical, and theological), depending on the relationship among the concepts of wisdom as the fear of the Lord, transcendent wisdom and traditional wisdom. However, in each perspective one can find some different interpretations which are also found in other perspectives.
Most current scholars from the literary perspective consider Job 28 as a wisdom poem or song, anticipating the speeches of Yahweh. For them, the theme of Job 28 criticises traditional wisdom which entails the doctrine of retribution and suggests transcendent wisdom, which is inaccessible to human being. The fear of the Lord is the practical conclusion of transcendent wisdom.
For the scholars working from the historical perspective, there are various opinions about the authorship, the date, the location, and the purpose of Job 28. However, for many scholars the concept of wisdom in Job 28 reveals only transcendent wisdom, which contradicts traditional wisdom that entails the doctrine of retribution. The concept of the fear of the Lord also belongs to traditional wisdom.
For many scholars who work from the theological perspective, the concept of wisdom is the fear of the Lord. The fear of the Lord in Job 28 is the repetition of the Prologue and anticipation of the speeches of Yahweh. The fear of the Lord is the practical conclusion of transcendent wisdom and can coexist with traditional wisdom.
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Onesimus as slave in the Philemon letter : social and theological implications for Ethos and identityOh, JungHwan 12 1900 (has links)
Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: In general, we tend to see slavery through negative eyes, also in the first century C.E. The reason is that slaves were not treated as human beings, but as things in the first century C.E. Therefore Patterson (1982:38) describes slavery as social death.
However, there were communities that treated slaves as human beings, not just as objects. An example is the Christian community in which Philemon’s household was located, and in which a slave called Onesimus lived. Various opinions are suggested concerning Onesimus’ slave identity, but scholars generally agree with the idea that he was indeed a slave. These debates are briefly considered in Chapter 2.
Onesimus, who ran away from his owner, met Paul in prison. He then became a Christ-believer through Paul. Onesimus’ actual social status was still that of slave, even when he became a believer. Nevertheless, his spiritual status was that of a freedman in Christ.
Then, could Onesimus actually become a freedman in the social sense? My answer is ‘Yes’, based on two different perspectives, viz. a theological and a social perspective.
In Chapters 3 and 4, slavery is treated largely in a theological sense. According to a theological perspective, Onesimus could have spiritual freedom from God when he became a believer even though his current social status was defined as a slave. This dissertation introduces Paul’s three other letters which use the term ‘slavery’, namely 1 Cor 7:17-24, Gal 4:21-5:1 and Phil 2:6-11. These three letters show how Paul understands the term ‘slavery’ in his theological thinking. In terms of metaphor, the term ‘slavery’ can have various meanings in biblical contexts. Therefore these three letters provide a good idea towards an understanding of Onesimus’ identity as a freedman in a Christian community, and in particular, in Paul’s theological thinking.
In Chapter 5, a more practical examination of slavery was provided. In the social perspective, the possibility of the manumission of Onesimus could be affected by the first century Greco-Roman slavery system. Two factors are focussed upon, namely the household and manumission, to suggest the possibility of a change of Onesimus’ status.
Finally, the possibility of the change of Onesimus’ status can be fully assumed in both perspectives. In addition, the manumission of Onesimus could give hope to others who lived in slavery in Roman society. Therefore defining the identity of Onesimus gives us two important conclusions; slaves could live as freed persons in a social sense on the one hand; on the other hand, in a theological sense even slaves could receive spiritual freedom by Christ’s love regardless of their social status. This is because all people are one in Christ and there is no social discrimination between people in the Christian community. / AFRIKAANSE OPSOMMING: Ons is geneig om slawerny oor die algemeen negatief te beoordeel, soos ook in die eerste eeu n.C. Die rede hiervoor is die feit dat slawe tydens die eerste eeu nie as mense behandel is nie, maar as dinge. Patterson (1982:38) beskryf slawerny daarom as sosiale dood.
Daar was egter gemeenskappe waar slawe as menslike wesens behandel is en nie as blote objekte nie. 'n Voorbeeld is die Christen-gemeenskap waarin Philemon se huishouding was, en waar 'n slaaf genaamd Onesimus gewoon het. Verskeie menings word aangebied aangaande Onesimus se slawe-identiteit, maar akademici het dit eens dat hy wel 'n slaaf was. Hierdie debatte word kortliks opgeweeg in Hoofstuk 2.
Onesimus, wat gevlug het van sy eienaar, het Paulus in die gevangenis ontmoet. Daar is hy deur Paulus bekeer tot die Christelike geloof. Onesimus se werklike sosiale status was steeds dié van 'n slaaf, selfs nadat hy 'n gelowige geword het, maar sy geestelike status was dié van 'n vrygemaakte in Christus.
Sou Onesimus ook as 'n vryegemaakte eskou kon word in die sosiale sin? My antwoord is ‘Ja’, op grond van twee verskillende perspektiewe, nl. 'n teologiese en 'n sosiale perspektief.
In Hoofstukke 3 en 4 word slawerny grotendeels in teologiese sin behandel. Hiervolgens sou Onesimus geestelike vryheid deur God verkry het toe hy 'n gelowige word, hoewel sy heersende sosiale status hom as slaaf gedefinieer het. Hierdie proefskrif betrek Paulus se ander drie briewe waarin na slawerny verwys word, naamlik Kor. 7:17–24, Gal 4:21–5:1 en Fil 2:6–11. Hierdie drie briewe toon Paulus se begrip van die term ‘slawerny’ in sy teologiese beredenering. Metafories kan die term ‘slawerny’ verskillende betekenisse hê in die bybelse kontekste. Die briewe bied daarom 'n helder omskrywing van Onesimus se identiteit binne 'n Christen-gemeenskap, en spesifiek, in Paulus se teologiese denke.
In Hoofstuk 5 word slawerny in meer praktiese diepte ondersoek. Volgens 'n sosiale perspektief, sou die eerste-eeuse Grieks-Romeinse slawernystelsel 'n rol speel in die vrystelling van Onesimus. Twee faktore kom hier ter sprake, naamlik die huishouding, en vrystelling – om die moontlikheid van 'n statusverandering vir Onesimus te suggereer.
Ten slotte kan die moontlikheid van 'n verandering van Onesimus se status binne beide perspektiewe aanvaar word. Daarby sou die vrystelling van Onesimus hoop verskaf het aan andere wat in die Romeinse samelewing in slawerny geleef het. Om die identiteit van Onesimus te definieer, bring ons tot twee belangrike gevolgtrekkings: slawe kon in die sosiale sin, as vrygemaakte mense leef ; in teologiese sin kon hulle ook geestelik bevry word deur die liefde van Christus, onafhanklik van hulle sosiale status. Dit is gegrond in die aanname dat alle mense een is in Christus en dat daar geen diskriminasie bestaan tussen mense binne 'n Christen-gemeenskap nie.
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Baptism & identity : Pauline directives for Christian ethicsDe Lange, Jana 03 1900 (has links)
Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: Baptism has been an important aspect of the Christian community and faith since its very beginnings.
This study investigates Paul’s reference to baptism since the Pauline epistles are the oldest written
records that we have on the topic of baptism and because of the foundational role the Pauline gospel
still has for the identity of contemporary Christianity. In his various letters, Paul often mentions or
alludes to baptism, but Paul never writes a passage that could be titled ‘On Baptism’, where he presents
his theology of baptism. Neither does he describe the act of baptism nor how it is administered. Instead,
in the texts where he mentions baptism he is actually discussing something else. This leads to the
questions: Why did Paul deem it necessary to refer to the baptism in the various contexts of his letters?
What does baptism mean for Paul, as can be concluded from these texts? How did he use the baptism in
his arguments and what conclusions did he draw from his references to baptism? This study aims to
answer these questions through exegetical analysis of the separate texts 1 Cor 6:11, 12:12-13; Gal 3:27
and Rom 6:3 in their various contexts in an attempt to arrive at Paul’s understanding of baptism, how it
serves as basis for the early Christian self-definition and group identity, and which kind of ethos is
promoted on the basis of the ethical implication of baptism as an integrating ritual in Pauline
Christianity.
It becomes evident that for Paul the baptism is very important and central to the Christian faith and
community, therefore he utilises the common participation and meaning of baptism as a foundation for
other aspects of his theology: righteousness, new life in the Spirit, Christology, soteriology,
ecclesiology, pneumatology and eschatology. By referring to their baptism Paul reminds believers of
what they experienced at that point in time and what that now implies for their lives here and now, as
well as for their future expectation and hope. The strength of Paul’s argument and the consequences
thereof is rooted in the actual experience and event of the believers’ baptism. It is clear that Paul
advocates a total and radical change of identity where the believer completely and utterly identifies
with Christ in and through the baptism and he uses different metaphors to describe this identification
with Christ. When Paul writes that they are one in Christ it has ecclesiological relevance grounded in
Christ’s passion and resurrection. However, Paul also closely associates the baptism with the Spirit.
The baptism is where the Spirit is received and the baptism occurs in/through the Spirit, but everything
that occurs at the baptism occurs on God’s initiative.
The baptism serves as a cornerstone for Pauline ethics because by accepting God’s salvation through
faith and the baptism, believers are transformed to live a new life in the sight of God and being guided
by the Spirit leads to a new ethos for the individual and the community of faith. / AFRIKAANSE OPSOMMING: Die doop speel nog altyd ‘n belangrike rol in die Christen gemeenskap. Hierdie studie ondersoek
Paulus se verwysings na die doop, aangesien die Paulinies briewe die oudste skriftelike dokumente is
wat na die Christelike doop verwys, as ook a.g.v. die bepalende invloed wat die Paulinies evangelie
steeds vandag op die Christelike identiteit het. In sy onderskeie briewe, verwys Paulus gereeld na die
doop, maar daar is geen gedeelte wat as ‘Oor die doop’ geklassifiseer kan word, waar hy sy teologie
aangaande die doop aanbied nie. Hy beskryf ook nooit die aksie of uitvoering van die doop nie. In die
tekste waar hy die doop noem, bespreek hy eintlik iets anders. Dit lei tot die vrae: Hoekom ag Paulus
dit nodig om na die doop te verwys? Wat beteken die doop vir Paulus soos uit hierdie tekste afgelei kan
word? Hoe gebruik hy die doop in sy argumentvoering en wat is sy gevolgtrekkings? Hierdie studie
poog om hierdie vrae te antwoord deur eksegetiese analise van 1 Kor 6:11, 12:12-13; Gal 3:27 en Rom
6:3 in hul verskeie kontekste, met die doel om Paulus se verstaan van die doop te bepaal, hoe dit dien
as basis vir die Christen identiteit en watter etos aangemoedig word vanuit die etiese implikasies wat
die doop as intree-rite in die Christen gemeenskap oordra.
Dit word duidelik dat die doop vir Paulus uiters belangrik en van kardinale belang vir die Christen
geloof en gemeenskap is. Daarom gebruik hy die algemene deelname en betekenis van die doop as
basis vir ander aspekte van sy teologie: geregtigheid, nuwe lewe in die Gees, Christologie, soteriologie,
ekklesiologie, pneumatologie and eskatologie. Deur na hul doop te verwys, herinner Paulus die
gelowiges aan dit wat hulle ervaar het op daardie oomblik van die doop en wat dit tans vir hul lewens
hier en nou beteken, as ook vir hul toekomstige hoop en verwagting. Die krag van Paulus se argument
en die gevolge daarvan is gewortel in die ervaring van die gelowige se doop. Dit is duidelik dat Paulus
‘n radikale en totale verandering van identiteit voorhou, waar die gelowige geheel en al met Christus
identifiseer deur die doop en Paulus gebruik verskillende metafore om hierdie identifisering met
Christus te beskryf. As Paulus dus skryf dat hulle een is met Christus het dit ekklesiologiese waarde
wat gegrond is in Christus se lyding en opstanding. Paulus verbind die doop egter ook direk met die
Gees. Die doop is waar die Gees ontvang word, maar die doop vind ook deur/in die Gees plaas. Alles
wat egter by die doop plaasvind, gebeur a.g.v. God se inisiatief.
Die doop dien dan sodoende as hoeksteen vir Paulus se etiek, want deur God se verlossing deur geloof
en die doop aan te neem, word gelowiges verander om ‘n nuwe lewe in die aangesig van God te leef,
gelei deur die Gees wat lei tot n nuwe etos vir die individu sowel as die gemeenskap van gelowiges.
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The relationship of humankind and nature according to Psalm 8Mngqibisa, Oscar Themba 03 1900 (has links)
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2006. / This dissertation focuses on studying the relationship between humankind and nature in Psalm 8. The study of this relationship was triggered by Psalm 8 which, when closely examined, reveals a relationship suggesting an interrelatedness between humankind and nature. This research investigates the cause, nature, and result of that interrelatedness.
The hypothesis that has guided this study has been that humankind and nature form a oneness or holism and partnership, and this oneness or holism and partnership lead to interrelatedness between these two entities. Our appreciation of this can be enhanced by approaching it from a Xhosa perspective. This approach also makes a contribution to Seventh-day Adventist theological reflection.
In support of this hypothesis an exegesis of Psalm 8 is presented. Psalm 8 is one of the several Old Testament texts that seem to reflect this oneness and partnership, suggesting the interrelatedness between humankind and nature. In this exegesis a close reading approach was employed. The close reading approach refers to the studying of the language in the text, the style of the writing, the metaphors, and the relation of these to one another [Childs 1983:33, 34].
Xhosa and Seventh-day Adventist perspectives of the relationship between humankind and nature have been considered in this discussion: the Xhosa perspective because of my affiliation to these people, and also because Xhosas maintain that there is oneness or holism between humankind and nature. The Seventh-day Adventist perspective has been incorporated since I am a Seventh-day Adventist and have derived my theology from this tradition.
Exegesis of Psalm 8 reveals a oneness or holism and partnership of humankind and nature, and this oneness or holism and partnership of these two entities leads to their interrelatedness. Moreover, this oneness and partnership that leads to the interrelatedness of the two entities is rooted in the creation of Genesis 1 of which Psalm 8 seems to be a development. In this relationship each party (humankind and other created beings) plays a role. Humans play the role of leading and representing the group in such a way that their actions or the results of those actions – good or bad - influence all members of the partnership. On the other hand, the other members of this partnership are there to serve the rest of the body, including humanity. In short, the emphasis on the relationship of Psalm 8 is that humankind and nature are so connected that they can hardly survive without each other.
The benefit of this research is two-fold. First, it has provided an alternative perspective into the modern theological debate of the relationship of humankind and nature based on the Old Testament. This alternative is that humankind and nature form oneness or holism. Therefore, rather than separating humankind from nature and focusing the attention on humanity to the exclusion of nature, let the debate recognize this oneness and inseparableness.
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Theocracy : reflections of the relationship between God and King in Samuel-Kings and ChroniclesCezula, Ntozakhe Simon 12 1900 (has links)
Thesis (MDiv (Old and New Testament))--University of Stellenbosch, 2006. / One of the challenging questions for the religious people is whether theocracy is still relevant in a pluralistic society like the South African society. In this assignment I argue that theocracy is relevant for all times. It can just change form as the context changes to adapt to new circumstances.
To test this assertion, this study concentrates on the study of Old Testament views regarding theocracy in different contexts. This is done by comparing the narratives of kings Saul, David, Solomon and Rehoboam as told by the Deuteronomist and the Chronicler.
The focus is on how contextual influences are reflected in their telling of the stories of these kings and thereby also purport a certain form of theocracy befitting their particular contexts. The study then concludes that theocracy is relevant for all times but the change in context should be taken into consideration.
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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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Interpreting the Passover in the Exodus tradition amongst the TIV as a narrative concerning origin and migrationWeor, Jonathan Tyosar 12 1900 (has links)
Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study has focused on interpreting the Passover in the Exodus tradition as a narrative of
origin and migration among the Tiv of Nigeria. The main aim of the study is to go beyond a
theology of liberation from slavery and colonialism which has been the crux of the interpretation
of Exodus to a theology of identity that commemorates the beginning of the migration from
Egypt through the ritual festival of the Passover. The study has argued that one’s identity could
be used as an indigenous interpretive resource to interpret the Passover in the Exodus tradition
among the Tiv of Nigeria who are mostly from an oral context. By employing a literary and socio-rhetorical approach (cf. Robbins 1996a:1), the research has
analyzed the inner-texture, inter-texture, socio-cultural and ideological/theological intertexture of
the Passover text of Exodus 12:1-28. It is argued that the Passover tradition had to survive the
onslaught of royal and priestly ideology evident in its changing character from being a family
oriented feast (Ex. 12:1-28) to a centralized feast held in the temple in Jerusalem. Despite the
onslaught, the Passover prevailed as a family feast in the end and theology triumphed over
ideology – in a manner of speaking. The different stages of development and celebration of the
Passover in biblical times from family/non-priestly to priestly and centralized feast in the temple
is also regarded as a clue to its survival of the onslaught of royal and priestly ideology.
The socio-rhetorical approach is deemed appropriate for the interpretation of the Passover in the
Exodus tradition to an orality-based audience such as the Tiv of Nigeria especially in terms of
the oral-scribal intertexture. The approach is relevant to the oral community because it integrates
the text with history and the readers to enable readers of any given text to interact with it using
their context full of different life experiences to come up with new and informed interpretations
that are meaningful and appropriate to them.
Thus, the study has argued that oral discourse should work hand-in-hand with the written as far
as the interpretation of the Exodus and Passover (Ex. 12:1-28) among oral cultures such as the
Tiv are concerned. Readers and interpreters of the Passover tradition are enjoined to keep their
eyes open to detect oral elements in the literary text and carry out interpretations of portions of
the written text that cannot be explained through literary devices by taking into account orality. The study has also registered the need to pay more attention to a theological approach that
appreciates readers from an oral culture and their interpretation of and interaction with the
written text when placed side by side with the reader’s oral text that is full of stories of origin
and migration, identity, life experiences.
Furthermore, the multidimensional approach by Robbins (1996a & 1996b) has been employed to
analyze the texture of Exodus 12:1-28 and its parallel texts in the Pentateuch, Prophets (Former
and Latter) and the Writings. Eleven pericopes on the Passover were identified that stretch from
the Pentateuch to the Latter Prophets and they cut across the three biblical legal codes namely the
Covenant Code (Ex. 23:14-19), the Holiness Code (Lev. 23:5-8) and the Deuteronomic Code
(Deut. 16:1-8). The pericopes also span non-priestly texts (Ex. 12:1-28) and priestly texts (Ex.
34:18-26; Num. 9:1-14; 28:16-25). In another sense, the Passover texts could be said to cover the
Deuteronomistic text (Jos. 5:10-12; 2 Kg. 23:21-23), Chronist text (2 Chron. 35:1-18) and the Latter Prophets (Ezek. 45:21-24).
By analyzing the Passover text of Exodus 12:1-28 against the backdrop of parallel texts in the
Old Testament, the study has also identified eight variables in the texts on the Passover namely
different terminologies, place, date, sacrifice, preparation, officials and different links between
the Passover and unleavened bread as well as different links between the Passover and the
Exodus tradition. The eight variables demonstrate that the Passover has a dynamic and ongoing
character; as such, it should be interpreted as a ritual festival that commemorates the beginning
of the migration of a chosen people out of slavery in Egypt. However, it should also be seen as a
festival commemorating the identity of celebrants with different ideologies, cultures, religious
ideas, and life circumstances over time and in different contexts. The different modes of celebrating or interpreting the Passover in different periods and contexts
to different audiences with different needs have shown that the narratives of origin and migration
of the Tiv could be used as an indigenous interpretive resource for the interpretation of the
Passover in the Exodus tradition among people from an oral culture. In addition, the Passover
should be interpreted as an ongoing ritual commemoration of the beginning of the migration from Egypt to mark the identity of celebrants in different contexts and cultures. In this way, as
the Tiv people celebrate their New Yam festival at the family level or the annual Tiv Day at a
centralized place to commemorate their origin as a people that migrated from Congo via Swem
in the Cameroon plains to their present home in Benue-Nigeria, fresh memories would be evoked
of the Passover festival commemorating the liberation from Egypt to create hope of future
survival in present celebrants. / AFRIKAANSE OPSOMMING: Hierdie proefskrif fokus op die interpretasie van die Paasfees binne die Eksodustradisie as ‘n
verhaal aangaande oorsprong en migrasie onder die Tiv van Nigerië. Die hoofdoel van die studie
is om verder te gaan as die gebruiklike kontekstualisering van Eksodus as bevrydingsteologie
van slawerny en kolonialisme en om ‘n teologiese interpretasie te ontwikkel wat identiteit in ag
neem met die herdenking van die begin van die migrasie vanuit Egipte tydens die rituele viering
van die Paasfees. In die proefskrif word geargumenteer dat identiteit gebruik kan word as ‘n
inheemse bron vir die interpretasie van die Paasfees onder die Tiv wat ‘n sterk mondelinge
kultuur het.
Daar is gebruik gemaak van Vernon Robbins (1996a) se sosio-retoriese metodologie en
sodoende is aandag verleen aan die “inner” en “inter-texture”, sowel as die sosio-kulturele en
ideologies-teologiese intertekste van die Paasfees in Eksodus 12: 1-28. Dit word aangetoon hoe
die Paasfeestradisie die ideologiese aanslae van koninklike en priesterlike ideologieë moes
weerstaan toe koning Josia dit van ‘n familiefees verander het na ‘n gesentraliseerde fees by die
tempel in Jerusalem. Ten spyte van hierdie aanslag het die Paasfees tog as familiefees oorleef en
kan dit as ‘n voorbeeld gebruik word van hoe teologie ideologie te bowe kan kom. In die Ou
Testament kan verskillende fases van ontwikkeling en viering van die Paasfees vanaf ‘n
familiefees na ‘n priesterlik gedomineerde sentrale fees by die tempel in Jerusalem onderskei
word en dit verleen ‘n aanduiding van hoe die priestelike en koninklike ideologiese aanslag
oorwin is.
Binne die sosio-retoriese benadering is die sogenaamde “oral-scribal intertexture” van
besondere toepassing vir die interpretasie van die Paasfees in die Eksodustradisie binne ‘n
mondelinge kultuur soos die van die Tiv in Nigerië. Die eksegetiese benadering is juis van
toepassing binne ‘n mondelinge kultuur omdat die teks teen die agtergrond van mondelinge
oorlewering verstaan word en die Tiv-lesers in staat stel om dit binne hulle eie konteks met hulle
eie lewenservaring in verband te bring. Robbins (1996a & 1996b) se multidimensionele benadering is benut om die teks van Eksodus
12: 1 – 28 te analiseer, sowel as die parallele tekste in die Pentateug, Profete (Vroeëre en Latere)
en die Geskrifte. Sodoende is elf intertekste geïdentifiseer wat met die Paasfees verband hou:
voorbeelde is gevind in al drie belangrikste regsversamelings in die Ou Testament, naamlik die
Verbondsboek (Eks 23:14-19), die Heiligheidswette (Lev 23:5-8) en die Deuteronomiese kodeks
(Deut 16: 1-8). Daarmee saam is beide nie-priesterlike tekste (Eks 12: 1-28) sowel as priesterlike
tektste (Eks 34:18-26; Num 9:1-14; 28:16-25) in ag geneem, asook Deuteronomistiese gedeeltes
(Jos 5:10-12; 2 Kon 23: 21-23), ‘n Kronistiese teks (2 Kron 35: 1-18) en die latere profete (Eseg
45:21 24).
Die ondersoek na die bestaande navorsing oor die Paasfees het agt veranderlikes geïdentifiseer
wat ook binne die eie teksinterpretasie benut is: uiteenlopende terminologie, plek, datum,
offerhande, voorbereiding, amptenare, verskillende bande tussen die Paasfees en die Fees van die
Ongesuurde Brode en verskillende verbande tussen die Paasfees en die Eksodustradisie. Hierdie
agt veranderlikes demonstreer hoe die Paasfees dinamies voortbestaan het en ook hoe dit verstaan kan word as ‘n feesritueel wat die aanvang van die migrasie uit die Egiptiese slawerny
herdenk.
Die navorsing het aangetoon hoe die verskillende maniere van paasviering verband hou met
verskillende intepretasies van die Paasfees binne opeenvolgende periodes, kontekste, gehore en
behoeftes. Daarom word die gevolgtrekking gemaak dat die verhale van oorsprong en migrasie
van die Tiv benut kan word as ‘n inheemse bron vir die intepretasie van die Paasfees in die
Eksodustradisie. Die proefskrif bevind ook dat dit belangrik is om daarop te let dat die klem val
op die voortgaande rituele herdenking van die begin van die verhaal oor migrasie uit Egipte wat
van besondere belang vir die identiteit van die feesgangers is – te midde van verskillende
kontekste, kulture en ideologieë. Op ‘n soortgelyke manier vier die Tiv hulle “New Yam
Festival” as ‘n familiefees en hulle nasionale Tiv Dag by ‘n gesentraliseerde plek as herdenking
van hulle oorsprong as ‘n groep wat migreer het vanaf die Kongo via die Swemberg in die Kameroen na hulle huidige blyplek in Benue, Nigerië. Hiermee word die Paasfees ruimer as
bevrydingsteologie herinterpreteer en skep dit nuwe hoop op die toekoms vir die deelnemers aan
die feesviering.
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Selibaat : die verstaan van die konsep van ʼn selibate leefstyl, vanuit 1 Korintiers 7:1-28, en die verantwoordelike gebruik van die konsep vandagOpperman, Melissa 12 1900 (has links)
Thesis (MDiv)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This dissertation deals with the concept of celibacy, as interpreted from 1 Corinthians 7: 1-28, the development of the term in the Protestant tradition, and its use in our current context (which includes the Reformed tradition). This dissertation makes a thorough exegetical study and it especially analyses the Protestant tradition (with the development of celibacy within the tradition). Lastly it looks at the way the term celibacy is used today in the Dutch Reformed tradition. The main focus is precisely the relationship and differences that occur between 1 Corinthians 7: 1-28 and the use of the term celibacy in the Protestant tradition, and also the use of celibacy in our understanding today. / AFRIKAANSE OPSOMMING: Hierdie skripsie handel oor die konsep van selibaat, soos geïnterpreteer vanuit 1 Korintiërs 7: 1-28, die ontwikkeling van die term in die Protestantse tradisie en ook die gebruik daarvan in ons huidige konteks (wat die Nederduitse Gereformeerde tradisie insluit). Die skripsie maak ʼn deeglike eksegetiese studie en die skripsie ontleed ook veral die Protestantse tradisie (met die ontwikkeling van selibaat binne die tradisie). Dit kyk ook laastens na die manier hoe die term selibaat vandag gebruik word vanuit die Nederduitse Gereformeerde tradisie. Die hooffokus is juis die verbande en verskille wat daar ontstaan tussen 1 Korintiërs 7:1-28 en die gebruik van die term selibaat in die Protestantse tradisie, en ook die gebruik van selibaat in ons verstaan van die konsep vandag.
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