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.

Thesis (DTh (Old and New testament))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: The thesis is mainly concerned with Jesus’ perspective on suffering according to John 9. The dramatic events in John 9 were triggered by a question by Jesus’ disciples about the cause of an unnamed blind beggar’s blindness. The disciples wanted to know whether the blindness was caused by the beggar’s sins or by the sins of his parents (;<= >?@A;BC; – 9:2). Jesus, however, instead of addressing the cause of the man’s blindness, surprisingly and ironically shifted the focus to its purpose: “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him” (HC@ I@CBAJKLM ;N OAP@ ;QRM KBQRM SC @T;UM – 9:3). Ultimately, it is not the man’s blindness that is the issue in John 9, but how people understand Jesus as the revelation of God. This radical shift in perspective, and its implications for first and later audiences/readers of John’s Gospel, is the main question to be addressed by the thesis. Because of Jesus’ response to the disciples’ question, the researcher chose John 9 as a key section for understanding Jesus’ perspective on suffering. The purpose of the study is to explore the nature and implications of Jesus’ response to the blind beggar’s condition – particularly in opening up new possibilities of experiencing God’s presence in Jesus the Messiah, the giver of light and life. Chapter 1 of the thesis is the introduction of the investigation covering the research problem, hypothesis, motivation for the study, its proposed contribution, preliminary studies undertaken and the methodology to be followed. The research was done through a narratological reading of John 9. Chapter 2 contributes to the research question by explaining different elements of narrative theory such as implied author, implied audience or readers, narrator, characters, point of view, settings and plot development. Since these are major elements of a narrative theory, the same elements will be used in the following chapters of the thesis. Chapter 3 analyses the narrative of John 9:1-41 according to the categories discussed in chapter 2 of the thesis. The main question to be addressed is Jesus’ response to his disciples’ question regarding the cause of the beggar’s blindness. For Jesus it is not the cause of the man’s physical blindness that is the issue, but the cause of the spiritual blindness of the Jews who do not recognise him as God’s Messiah (cf 9:2, 41). The structure of John 9 takes the form of a drama in seven scenes. The purpose of this chapter of the thesis is to explore who Jesus is – inter alia through the (speech) acts of different characters in the seven scenes, through different settings, and the plot development in John 9. Chapter 4 elaborates on the research question with respect to John 9 by focusing on Jesus and suffering in the post-synagogal movement. The investigation into the relationship between Jesus and suffering in John 9 is extended to John 10-12 where the narration continues of Jesus giving light and new life to people. The anti-language in John’s Gospel reflects a new social group that upheld an alternative reality that ran counter to the social realities of society at large. In the final analysis John had a clear and explicit purpose in mind: “These miraculous signs are written that you may believe that Jesus is the Christ, the Son of God and that by believing you may have life in his name” (20:31). Chapter 5 of the thesis focuses on the Karanga people’s interaction with the implied narratological purpose of John 9. The traditional belief of the Karanga is that any kind of illness, misfortune or death is a consequence of sin committed by a member of the community or family, which seems to be analogous to Jewish beliefs according to the disciples’ question in John 9:2. This belief is challenged fundamentally by Jesus’ practical yet ironical response. Chapter 5 of the thesis discusses the anticipated response to John 9 of present-day Karanga faith communities. It concludes by suggesting new faith responses to the Karanga people’s experience of illness and death, according to Jesus’ perspective on suffering in John 9. / AFRIKAANSE OPSOMMING: Die tesis gaan hoofsaaklik oor Jesus se perspektief op lyding volgens Johannes 9. ‘n Vraag van Jesus se dissipels oor die oorsake van ‘n onbekende blinde bedelaar se kondisie het gelei tot die dramatiese gebeure in Johannes 9. Die dissipels wou weet of die bedelaar se blindheid deur sy sonde of die sonde van sy ouers veroorsaak is (;<= ?@A;BC; - 9:2). Jesus skuif die fokus op verrassende en ironiese wyse van die oorsaak van die blindheid na die doel daarvan (HC@ I@CBAJKLM ;N OAP@ ;QRM KBQRM SC @T;UM – 9:3). Uiteindelik gaan dit in Johannes 9 nie oor die man se blindheid nie, maar oor hoe mense Jesus as die openbaring van God verstaan. Hierdie radikale skuif in perspektief, en die implikasies daarvan vir aanvanklike en latere gehore/lesers van die evangelie volgens Johannes, word die primere vraag wat in die tesis aangespreek word. In die lig van Jesus se reaksie op die dissipels se vraag, kies die navorser Johannes 9 as ‘n sleutel-gedeelte om Jesus se perspektief op lyding te verstaan. Die doel van die studie is om die aard en implikasies van Jesus se reaksie op die blinde bedelaar se toestand te ondersoek – veral in die oopbreek van nuwe moontlikhede om God se teenwoordigheid te ervaar in Jesus, die Messias, die gewer van lig en lewe. Hoofstuk 1 van die tesis is die inleiding tot die ondersoek en dek die navorsingsprobleemstelling, hipotese, motivering vir die ondersoek en voorgestelde bydrae daarvan, voorafgaande studies wat gedoen is, en die metodologie wat gevolg word. Die navorsing is gedoen deur middel van ‘n narratologiese lees van Johannes 9. Hoofstuk 2 van die tesis dra by tot die navorsingsvraag deur die verskillende elemente van narratiewe teorie te beskryf, soos die geimpliseerde gehoor of lesers, verteller, karakters, standpunte, tonele, en storielyn-ontwikkelings. Aangesien hierdie die hoofelemente van ‘n narratiewe teorie is, word dieselfde elemente in al die ander hoofstukke van die tesis gebruik. Hoofstuk 3 analiseer die verhaal in Johannes 9:1-41 aan die hand van die kategoriee wat in hoofstuk 2 van die tesis bespreek is. Die hoofvraag wat aangespreek word, is Jesus se antwoord oor die oorsaak van die bedelaar se blindheid. Vir Jesus gaan dit nie oor die oorsaak van die man se fisieke blindheid nie, maar die oorsaak van die geestelike blindheid van die Jode, wat hom nie erken as God se Messias nie (cf 9:2, 41). Die struktuur van Johannes 9 is in die vorm van ‘n drama met sewe tonele. Die doel van hierdie hoofstuk van die tesis is om te ondersoek wie Jesus is – onder andere deur die optrede van verskillende karakters in die sewe tonele, deur verskillende plasings en die storielyn-ontwikkeling in Johannes 9. Hoofstuk 4 brei verder uit op die navorsingsvraag met betrekking tot Johannes 9 deur te fokus op Jesus en lyding in die post-sinagoge beweging. Die ondersoek oor die verband tussen Jesus en lyding in Johannes 9 word uitgebrei na Johannes 10-12, waar die vertelling van Jesus wat lig en lewe gee, voortgesit word. Die anti-taal in die Johannes-evangelie reflekteer ‘n nuwe sosiale groep wat ‘n alternatiewe sosiale realiteit handhaaf, teenoor die sosiale realiteite van die gemeenskap as geheel. Uiteindelik het die Johannes-evangelie ‘n duidelike en eksplisiete doel gehad: “Maar hierdie wondertekens is beskrywe sodat julle kan glo dat Jesus die Christus is, die Seun van God, en sodat julle deur te glo, in sy Naam die lewe kan hê (20:31). Hoofstuk 5 van die tesis fokus hoofsaaklik op die Karanga mense se interaksie met die geimpliseerde narratologiese doel van Johannes 9. Die tradisionele geloof van die Karanga is dat enige vorm van siekte, ongeluk of dood ‘n gevolg is van sonde wat deur ‘n lid van die gemeenskap of familie gepleeg is. Volgens die dissipels se vraag in Johannes 9:2 lyk dit of as pekte van die Joodse geloof hiermee ooreen gestem het. Die geloof word fundamenteel uitgedaag deur Jesus se praktiese dog ironiese reaksie. Hoofstuk 5 van die tesis bespreek die verwagte reaksie op Johannes 9 van hedendaagse Karanga Christengemeenskappe. Dit sluit af deur ‘n nuwe geloofs-reaksie vir die Karanga mense se ervaring van siekte en dood voor te stel volgens Jesus se reaksie op die dissipels se vraag in Johannes 9:2.

Thesis (D. Phil.)--University of Stellenbosch, 2005. / ENGLISH ABSTRACT: As modern society becomes more complex and diverse, a colonial reading paradigm is increasingly becoming less plausible and has reached a point at which it is no longer possible to play tricks with colonized peoples. It belongs to a period and expresses an outlook with which we can no longer identify. A new epoch in the field of reading has opened. What we see in a postcolonial paradigm is a radical shuffling of the cards into a new pattern. This study argues that a postcolonial assumption of a plurality of contexts of salvation is a liberating paradigm that proceeds along a path that includes the acceptance of the independence and separate character of the various religions and the avoidance of superordination-subordination relationships. It acknowledges and seeks to detect religious intolerance and to encourage an approach that celebrates human cultural diversity—a rainbow religion or religious landscape. In this study a colonial reading paradigm of the bible in general and the letter to the Hebrews in particular, is turned on its head and colonial conception of supersessionism – an absolute claim to superiority – rendered largely obsolete. It is no longer a case of business as usual. As the Christian assumption of absolute claims to superiority over non-Christian religions is increasingly becoming less plausible – in fact, obsolete – and no longer make sense to many people, collective and collaborative efforts are an ideal alternative. There is a need to create space for other religions to work in partnership with the Christian religion in our unprecedented communicational, democratic and pluralistic cultural contexts where we rub shoulders with devotees of non-Christian religions. A pluralistic form of religious environment, where there is no one religion with preferential privileges, is an ideal thing in our contexts. We need a different conceptualization of the role of religion, where non-Christian religions are viewed not as demonic, false or inferior, but as worthy colleagues in the religious quest. They are alternative and valid version of religious faith as well. The idea that the ultimate reality, the cosmic power, has dealt with only one segment of humankind, the Christian people, and that ideally there should be one, and only one, universal religion should be rejected. Moreover, for Christian people to be receptive to non-Christian religions does not entail abandoning or betraying the Christian religion. It simply entails appropriating insights previously unavailable to them. The idea that the Euro-American Christian theoretical line carries automatic evaluative judgements should now be regarded as decidedly outdated. / AFRIKAANSE OPSOMMING: In ‘n toenemend diverse en komplekse moderne samelewing is daar nie meer ruimte vir ’n koloniale lees-paradigma nie. Dit is trouens onwaarskynlik dat gekolonialiseerde mense (steeds) ’n rat voor die oë gedraai kan word. Sulke tye behoort tot die verlede en beliggaam ’n wêreldbeskouing waarmee nie langer geïdentifiseer kan word nie. ‘n Nuwe epog wat betref die lees van tekste is op die horison. Binne die post-koloniale paradigma bemerk mens ‘n radikale herposisionering van weë, en selfs nuwe weë. Hierdie studie betoog dat ’n post-koloniale veronderstelling van ’n verskeidenheid-van-kontekstevan- verlossing uiteindelik ’n bevrydende paradigma is, wat sigself beywer om die afsonderlike en onafhanklike karakter van ander godsdienste te aanvaar en enige magsverhoudinge tussen hulle te bestry. Dit wil enige vorm van religieuse onverdraagsaamheid hokslaan en die viering van kulturele diversiteit aanmoedig. In die studie word ’n koloniale lees-paradigma van die Bybel in die algemeen en die Hebreërbrief in besonder op sy kop gekeer, terwyl die idee van absolute koloniale super-heerskappy as uitgediend beskou word. Dit is gewis nie meer ’n geval van klakkelose berusting in die algemene gang van sake nie. Soos ‘n Christelike veronderstelling van absolute aanspraak vanuit ‘n magsposisie en heerskappy teenoor ander godsdienste al minder verantwoordbaar blyk te wees en vir baie eenvoudig nie meer sin maak nie, bied gesamentlike pogings nuwe en verfrissende alternatiewe. Daar is ’n behoefte om ruimte te skep vir ander godsdienste waarbinne hulle juis as vennote saam met Christene in vandag se ongekend kommunikatiewe, demokratiese en pluralisties-kulturele kontekste kan meewerk. ’n Pluralisties-religieuse omgewing – waar geen godsdiens enige spesiale bevoorregting bo ’n ander geniet nie – kan daarom as die ideaal in huidige kontekste beskou word. Hiervoor word egter ‘n ander begrippe-apparaat ten opsigte van die rol van religie benodig, waarmee nie-Christengelowiges nie as demonies, vervloek of minderwaardig beskou sal word nie, maar veel eerder as waardige vennote in die religieuse gesprek. Hul standpunte behoort as alternatiewe en ewe geldige perspektiewe erken en gerespekteer te word. Die idee dat die Almagtige, na wie almal vra, slegs by één bepaalde segment van die mensdom betrokke sou wees, naamlik by Christene, word heeltemal verwerp. Dieselfde geld die beywering en uiteindelike daarstel van één universele geloof. Christene se openheid teenoor andersgelowiges beteken egter allermins ’n verloëning van die Christelike evangelie. Die gedagtegang van hierdie studie impliseer bloot dat Christene voortdurend oop sal wees vir ander se religieuse insigte. Die idee dat ‘n Westerse teoretiese raamwerk outomaties waarde-oordele kan fel, word dus daarmee beslissend as gedateerd verklaar.

Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The dissertation is an answer to the question: How should the story of Naboth's land (I Kings 21) be theologically understood by a Khoi who is dispossessed of his/her land and kept on the periphery? The ftrst chapter consists of the hypothesis, the theological assumption of the research, a summary of existing research on the story of Naboth's land and the point of view from which a Khoi looks and listens to the story. The place, from which the story would be looked and listened to, the methodology, is followed by a list of concepts used in the research. The second chapter is an exposition of the hermeneutical position of the Khoi in the theological debate regarding land as a living space for humankind. Opinions from outside (European) and opinions from inside (Khoi) the living space of the Khoi are placed in contrast with one another to illustrate the divide between landed and landless people on the land. Against the European negation of their knowledge of God, the Khoi put their knowledge of God as their Supreme Being, Father and Ruler who has his abode in the clouds but who is always and everywhere powerfully present for the sake of humankind. Against the negation of their human dignity, the Khoi put the dignity of human beings as the creations of God. Against the violent invasion of their land, the Khoi put their viewpoint that human beings should live in peaceful coexistence with neighbours in their physical living space. Against those who violate their spatial identity, the Khoi affirms their identity as Khoi on the periphery of their land under foreign occupation. Against those who deny them a cultural living space, the Khoi establish their right on a cultural living space and their right to think and be heard in their mother tongue. The third chapter is a contribution to the theological debate regarding the story of the land of Naboth from the perspective of a dispossessed Khoi. The personal identities of individuals and of groups are discussed according to their relationships with fellow human beings with whom they had to share their living space. The identity of the city of lezreel as a physical and cultural living space is discussed in accordance with the attachments of Naboth and Ahab to it. Upon this discussion follows an exposition of land as communal possession (Naboth's living space) and land as private property (Ahab's living space). The purchase and the dispossession of ancestral land by Ahab to demote Naboth's family to the status of dependent subjects are identified as acts of violence. The dispossession of ancestral land caused Naboth and Elijah to protest against the violation of the spatial order because of God. The fourth chapter contains an exegesis of the story of the dispossession of the land of Naboth from the perspective of a dispossessed Khoi. The moral of the Khoi stories of the ancestral figure Heitsi Eibib determines the understanding of the story of the dispossession ofNaboth's land by Ahab. Chapter five is an exposition of the significance of the Khoi perspective for the theological understanding of the story of Naboth's land. Chapter six is a summary of the dissertation and shows other possibilities to further develop the theological debate regarding the dispossession ofNaboth's land. / AFRIKAANSE OPSOMMING: Die dissertasie is 'n antwoord op die vraag: Hoe moet die verhaal van Nabot se grond (I Konings 21) teologies verstaan word deur 'n Khoi wat van sylhaar grond onteien is en op die periferie gehou word? Die eerste hoofstuk omvat die vraagstelling, die teologiese begronding van die ondersoek, 'n kort opsomming oor bestaande navorsing oor die verhaal oor Naboth se grond en die plek vanwaar 'n Khoi die verhaal bekyk en beluister. Die plek vanwaar die verhaal bekyk en beluister word, naamlik, die metodologie, word gevolg deur 'n Iys van woorde wat in die ondersoek gebruik word. Die tweede hoofstuk is 'n uiteensetting van die hermeneutiese posisie van die Khoi in die teologiese debat oor die grond as 'n leefruimte vir die mens. Opinies van buite (Europese) en opinies van binne (Khoi) die leefruimte van die Khoi word teenoormekaar gestel om die skeiding tussen grondbesitters and grondlose mense te illustreer. Teenoor die Europese miskennings van die Khoi se kennis van God, stel die Khoi hul kennis van God as hul Opperwese, Vader en Heerser wat bokant die wolke woon maar altyd en orals magtig teenwoordig is ter wille van mense. Teenoor die miskenning van hul menswaardigneid, stel die Khoi die waardigheid van mense as God se skeppings. Teenoor die geweldadige inname van hulle leefruimte, stel die Khoi die standpunt van die vreedsame saambestaan van mense binne dieselfde fisiese leefruimte. Teenoor die standpunt van diegene wat hulle ruimtelike identiteit geweld aandoen, bevestig die Khoi hul identiteit as Khoi op die periferie van hulle land wat in vreemde besit is. Teenoor diegene wat hulle kulturele leefruimte geweld aandoen, vestig the Khoi hulle reg op 'n kulturele leefruimte en om te dink: en gehoor te word in hul moedertaal. Die derde hoofstuk is 'n bydrae tot die teologiese debat oor die verhaal van die grond van Nabot vanuit die perspektief van 'n onteiende Khoi. Die persoonlike identiteit van individue en groepe word bespreek in tenne van hulle verhoudinge tot medemense met wie hulle hul leefruimte moes dee!. Die stad lezreel se identiteit as fisiese en kulturele leefruimte word bespreek volgens die gehegdheid van Nabot en Agab daaraan. Hierop volg 'n uiteensetting van grond as gemeenskaplike leefruimte (Nabot se leefruimte) en grond as privaat eiendom (Agab se leefruimte). Die koop en onteiening van die erfgrond deur Agab om van Nabot se familie afhanklike onderdane te maak word as dade van geweld geidentifiseer. Die onteiening van erfgrond het veroorsaak dat Nabot en Elia protes aangeteken het teen die geweld teen die ruimtelike orde ter wille van God. Die vierde hoofstuk bevat die eksegese van die verhaal oor die onteieing van die grond van Nabot vanuit die perspektief van 'n onteinde Khoi. Die morele betekenis van die Khoi verhale oor Heitsi Eibib bepaal die verstaan van die verhaal van die onteiening en besetting van Nabot se grond deur Agab. Hoofstuk vyf is 'n uiteensetting van die betekenis van die Khoi perspektief op die verhaal van Nabot se grond vir teologiese denke. Hoofstuk ses is 'n opsorruning van die dissertasie en wys op moontlikhede hoe om die teologiese debat oor the onteiening van Nabot se grond verder te ontwikkel.