The study rereads the narrative of Mark 6:14-29 from Homi Bhabha’s postcolonial theory of mimicry and ambivalence. Unlike other interpretations that focus on the death of John the Baptist by Herod, the focal point of this study is the daughter who danced during Herod’s banquet. By taking account of the female body that is culturally represented as the inferior gender, and the use of status to determine power, the text is interpreted through the lenses of gender theory and the social-scientific model of honour and shame. By observing the unequal power structures and the suppression of female bodies, the study indicates that the daughter, through her dance, gained agency, reconstructed her identity, and displaced power on a dance floor. Instead of being a sexual male gaze, she became a negotiator to Herod. / Dissertation (MTh)--University of Pretoria, 2020. / New Testament Studies / MTh / Unrestricted

Value conflicts due to cultural differences are an increasingly pressing issue in many societies. Because Old Testament texts hail from a very different milieu to our own they may provide new perspectives upon contemporary conflicts and, in this context, the present dissertation investigates one particular value clash in 1 Samuel. Studies of Old Testament ethics have attended to narrative only relatively recently. Although social-scientific interpretation has a longer pedigree, there are important debates about how to employ the fruits of anthropology in biblical studies. The first part of this thesis, therefore, attends to methodological issues, advancing four main propositions. First, attention should be paid to the moral goods that feature in the text. Second, the family, a central feature of Old Testament morality, should be understood as a set of practices rather than an institution. Third, 'models' of social action that purport to comprehend the social world of the Bible should be used only cautiously. Finally, a modified version of Bakhtin's theory of heteroglossic voices can help readers appreciate how authors present a moral vision by approving some characters' actions whilst undermining others. The second part of the thesis employs this methodology to examine 1 Samuel 19.10-18a. The discussion of the moral dilemma facing Michal adduces anthropological theories and ethnographic data concerning violence, lying, and the relationship between fathers and daughters. Given that the conflicts of moral goods are 'resolved' by characters choosing to act in a certain way, the dissertation enquires after the author's assessment of each character's moral choices, and hence their theological import. The dissertation argues that Michal's loyalty to David and deception of Saul was counter-cultural, and by approving of her choice the author affirms the importance of loyalty to the Davidic dynasty.

The present thesis aims to analyse the divine-human relationship in Paul's theology, focusing on Paul's portrayal of the relationship in Romans 1-8. The issue of the divine-human relationship has been treated by multiple Pauline studies with various foci, for instance, the issues of agency, the apocalyptic character of Paul's gospel, the concept of charis, and the covenantal relationship. Nevertheless, these approaches often do not pay sufficient attention to the fact that the divine-human relationship in Romans is not static but exhibits progression and development towards a goal. As a result of this, such studies cannot effectively address the significance of the human agent's role in the relationship, a role which changes at each stage of the relationship's development. In order to offer a different perspective, the present thesis utilises a social psychological theory, namely, interdependence theory (IT). IT offers a consistent analytic framework for diagnosing the interactions in a dyadic relationship in terms of the dependency created by each partner's expectations of outcomes. By deploying IT, we explore several key stages of the divine-human relationship and the direction in which the relationship develops throughout Romans 1-8 in order to highlight the significance of the human partners in the course of the development. The key stages include: betrayal (1.18-3.20), restoration (3.21-26; 5.1-11), the oppressive relationship with Sin (5.12-8.11), and the investment for the future (8.12-39). From our investigation, we conclude that although the foundation of the relationship rests on God's initiative, the divine outworking guides the relationship so that it facilitates mutual participation of the human partners in the restoration and development of the relationship toward the ultimate goal. Another contribution of the present study can be found in our attempt to introduce IT to the field of NT studies through our methodological considerations.

This thesis uses a model of honour to make sense of Paul's response to the situation in Galatians as he describes it in Galatians 6.12-15. We argue that the use of εὐpieροsigmaωpieέω at 6.12, and its close proximity to kappaalphaυχάομalphaι in the following verses, highlights that honour concern is present in this situation. We assess this by considering face, a term used by social theorists to describe the 'self as it appears to others', and facework, the strategies for maintaining and managing such - this is considered both as a social-scientific model and as a concept within ancient Mediterranean culture. This argument holds that Paul contradicts the opponents' seeking of 'good face' (εὐpieροsigmaωpieέω) as it is in direct contrast to what we term God's 'prosopagnosia' - pieρόsigmaωpieον [ὁ] θεὸς ἀνθρώpieου οὐ Gammaalphaμβάνει (2.6), and to his own position, which is to 'boast in the cross' (6.14). We read the idea of the boast in the cross as Paul's attempt to reconfigure honour within the Christian assemblies of Galatia, a reconfiguring that centralises Christ's disregard for common perceptions of honour, exemplified in his crucifixion. This approach then makes sense of Paul's autobiographical data as his own attempt to model Christ's 'prosopagnosia' and similarly reads the data in 5.13-6.10 as Paul's exhortation that the community live in this manner.

This thesis argues that the Epistle of James provides the resources that will address the problem of discrimination and exploitation in the Church of the Brethren in Gavva area. In order to argue this, I establish that Gavva area is a peasant society. I argue that the Epistle of James addresses the situation of the peasants in the first century Palestine. The peasants were discriminated against and exploited by the wealthy and the elites in James’ time. This prompts James to condemn the wealthy landowners and the merchants for their attitude toward the peasants. I examine the Epistle against the model of the moral economy developed by Sahlins and modified by Moxnes in The Economy of the Kingdom (1988). They delineate three categories of reciprocity: generalized, balanced and negative reciprocity. These are used as the basis of analysis of James and then extended also to an analysis of the moral economy of the Church of the Brethren in Nigeria. Further empirical study reveals that the poor in Gavva area are living in poverty and are discriminated against because they did not have opportunity to receive early educational training that might have equipped them to hold positions in the church and society. The concepts of poverty of Klaus Nürnberger, Amartya Sen, Bryant Myer and Adarigho-Oriako have also assisted me in evaluating the problem of poverty of Gavva area. Since Gavva area is, like the community to which the Epistle of James is addressed, an analysis of peasants and their moral economy, clientage and patronage, honour and shame are vital to my research. In this respect, the work of James C. Scott in Domination and Art of Resistance: the Hidden Transcript (1990) has proved valuable in my analysis of the way the poor in Gavva area are dominated by the wealthy. The poor develop resistance to the church leadership and the wealthy in their “hidden transcript” developed “off stage.” In this research, I discovered that the Church of the Brethren in Nigeria has official documents on discrimination, poverty, the poor and how to take care of them, which should direct their economic policy. But the church leadership does not enforce the teachings in the documents because of contending socio-economic forces and personal interests. I also find that the problem originated in the circumstances of the merger¹ I have explained what the merger means in chapter 5. which was complicated by tribalism that is present in the church. The major tribes seem to dominate every aspect of the church leadership and its programmes and institutions. As a possible contribution to addressing the problems of discrimination, exploitation and tribalism in the church, I published Bible study material from my research findings with an emphasis on the Epistle of James. The church will use the Bible study outline to conduct Bible study in all the Local Church Councils (LCC) throughout Nigeria. My hope is that the Bible study will bring the wealthy, the poor, the pastors/church leaders and the different tribes together so that church members will come together as one and pastors and church leaders will nolonger give preferential treatment to the wealthy members but see themselves as members of one community and treating one another as equals. The pastors would not give preferential treatment to the wealthy and the wealthy would honour the poor. ¹ I have explained what the merger means in chapter 5. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

Traditionally, Jesus and the contents of the Bible have always been thought of as exclusively concerned with spiritual and religious matters. The topic of Jesus and the social and political dimensions of the Gospel is therefore still a controversial idea for many Christians. Responses to the notion of Jesus as a social and political figure range from ignorance to avoidance and even resistance. Nevertheless scholars continue, in various ways, to explore and integrate the relationship between the religious, social and political dimensions of Jesus' words and actions. The aim of this study is to critically evaluate the notion of Jesus as 'radical social prophet‘ as set out in Horsley‘s book Jesus and the Spiral of Violence (1987). The purpose is to establish the historical validity of this notion and to determine its significance and implications for contemporary Christian reflection, teaching and discipleship. The study describes the development and impact of the social sciences on the interpretation of the New Testament. It also explains Horsley‘s presuppositions and method. An analysis of Horsley's construction of the historical, social and political context of Jesus‘ first century world is made. Horsley‘s view of the Kingdom of God is also discussed. The grammatico–historical examination of Horsley‘s reading of selected key biblical and extra–biblical texts forms a crucial part of the investigation. An appraisal of Horsley‘s notion of Jesus as 'radical social prophet‘ is made and its implications noted. The study finds adequate grounds for seeing Jesus fulfilling the role of a 'radical social prophet‘ in the same manner as the Old Testament prophets. The conclusion reached is that Horsley‘s (1987) notion of Jesus as 'radical social prophet‘, while inadequate to account for the theological nature and mission of Jesus, is nevertheless useful to highlight the often overlooked social and political dimensions of Jesus and the Gospels. / Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2012.

Traditionally, Jesus and the contents of the Bible have always been thought of as exclusively concerned with spiritual and religious matters. The topic of Jesus and the social and political dimensions of the Gospel is therefore still a controversial idea for many Christians. Responses to the notion of Jesus as a social and political figure range from ignorance to avoidance and even resistance. Nevertheless scholars continue, in various ways, to explore and integrate the relationship between the religious, social and political dimensions of Jesus' words and actions. The aim of this study is to critically evaluate the notion of Jesus as 'radical social prophet‘ as set out in Horsley‘s book Jesus and the Spiral of Violence (1987). The purpose is to establish the historical validity of this notion and to determine its significance and implications for contemporary Christian reflection, teaching and discipleship. The study describes the development and impact of the social sciences on the interpretation of the New Testament. It also explains Horsley‘s presuppositions and method. An analysis of Horsley's construction of the historical, social and political context of Jesus‘ first century world is made. Horsley‘s view of the Kingdom of God is also discussed. The grammatico–historical examination of Horsley‘s reading of selected key biblical and extra–biblical texts forms a crucial part of the investigation. An appraisal of Horsley‘s notion of Jesus as 'radical social prophet‘ is made and its implications noted. The study finds adequate grounds for seeing Jesus fulfilling the role of a 'radical social prophet‘ in the same manner as the Old Testament prophets. The conclusion reached is that Horsley‘s (1987) notion of Jesus as 'radical social prophet‘, while inadequate to account for the theological nature and mission of Jesus, is nevertheless useful to highlight the often overlooked social and political dimensions of Jesus and the Gospels. / Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2012.

The nature of Matthew’s community has been investigated by a number of scholars in the past and present. Currently, the debate centers on whether the Matthean community was a society with egalitarian structure consisting of equals. This study has also focused on the social structure of the Matthean community. The basic question is whether (or not) the Matthean community was an egalitarian group in an ancient advanced agrarian society in the first century Mediterranean world. If so (or if not so) does the Matthean community lack a hierarchical structure? This study suggests that the Matthean community was not an egalitarian structured society. The term “egalitarian” would not be applicable to the Matthean community, because the term “egalitarian” is a modern Western political and philosophical concept, which has its origin in the French revolutionary movement. The Matthean community was rather a socially stratified group in an ancient advanced agrarian society in the first century in the Mediterranean world. Consequently, the Matthean community was not a society with an egalitarian structure; rather, it was an inclusively structured society. This study has utilized two methodologies. Firstly, the investigation uses narrative criticism to analyse Matthew’s intention of his inclusive structured community depicted through Jesus’ inclusive ministry. This methodology considers the narrator’s point of view concerning Jesus’ ministry as he journeyed from Galilee to Jerusalem. Secondly, this research uses social scientific criticism to explore the Matthean text in order to consider Jesus’ ministry. This approach on Jesus ministry was reflected in the context of Matthew’s inclusive structure community. The Matthean community was socially mixed, consisting of Israelites and Gentiles. It was written in the years between 80 to 90 CE. The city of Antioch was the most likely setting for Matthew’s inclusive community, however hierarchically structured. A narrative point of view reading of Matthew’s story shows that Jesus was the protagonist involved in an inclusive ministry in accordance to God’s plan for the salvation of all people. The Israelite leaders are antagonistic to Jesus’ ministry, and they exclude social and religious outcasts. The disciples of Jesus help Jesus with his inclusive ministry, while the crowds help the Israelite leaders. However, there are times when the disciples do not understand Jesus’ inclusive ministry. The audience of Jesus’ inclusive ministry was the crowd. This inclusive ministry shifts from Galilee to Jerusalem and his ministry comes into conflict with the ideology of the Israelite leaders. Jesus’ focus was inclusive but the Israelite leaders were exclusive. Matthew’s depiction of Jesus’ inclusive mission completed with his death on the cross. A social scientific approach reveals that Matthew’s interpretation of Jesus’ inclusive ministry is directed to social and religious outcasts. His ministry includes sick people, sinners and tax collectors who are from the lower classes within a hierarchically structured society. Jesus’ ministry was reflected in the context of Matthew’s inclusive community. This study shows that the Matthean community was not a society with an egalitarian structure; rather, it was an inclusively structured society within a hierarchical context. / Thesis (PhD (New Testament))--University of Pretoria, 2006. / New Testament Studies / unrestricted

The impetus of this study is that by understanding the way John Chrysostom (flor. 398 AD) interprets the gifts of the Spirit (Charismata) as an Antiochene exegete, insights may be yielded as to how the general tendency of Antiochene exegetes may aid in the interpretation of 1 Corinthians 12:1-13:3, which in turn also contributes to the current research on the New Testament. This study asks the question: How does John Chrysostom, as typical Antiochene exegete, interpret the charismata? In order to address this problem, an inductive-deductive method is followed, in which the general characteristics of the Antiochene exegetical school will be examined and then an analysis of the homilies of John Chrysostom, specifically his corpus Homilies on 1 Corinthians, homily 29 to 32, is given. Each homily is examined in the light of its contents, with specific reference to certain traits typical of Antiochene exegesis, such as sensitivity to history, social- and cultural customs, as well as to the grammar and rhetoric of, in this instance, Paul the Apostle. A translation of each homily is also provided. Finally, their value for current research is expounded. Each homily is translated and evaluated from the basis of the ancient Greek text, in which the homilies were originally composed. The homilies are also evaluated in the light of primary and secondary sources as inter-texts. Since the homilies are verbal commentaries, early Christian literature (of approximately 100-700 AD) on the same topic, the primary sources, are compared with the homilies of Chrysostom. Other ancient sources, not necessarily Christian, of the same period or earlier are also incorporated. But it is also necessary to view the homilies within the context of modern commentaries. Thus, a number of modern secondary sources are also evaluated in the light of the homilies and vice versa. In conclusion, the homilies depict an insightful image on how the Antiochene exegetical school viewed the charismata, which in turn, also provides valuable insights for modern interpreters. In this study of the Wirkungsgeschichte of 1 Corinthians 12:1-13:3, one is reminded that, although these primary sources are dated, they are still unexpendable resources for the current study of 1 Corinthians and of the New Testament in general. / Dissertation (MA (Ancient Languages and Cultures Studies))--University of Pretoria, 2007. / Ancient Languages / unrestricted

The hypothesis of this study is as follows: If Psalm 47 is analysed intra-, inter and extratextually, we will be able to gain greater insight into the cultural and historical context in which it originated, the cultic use of the Psalm in later periods, as well as its general meaning. All this is done to determine whether there are any indications of universalism in Psalm 47 and that has indeed been found to be the case on various grounds. Each chapter deals with one of these aspects. Chapter 1 forms the introduction that stipulates the research question and how the study will go about resolving it. Chapter 2 focuses on an intratextual analysis of Psalm 47 in an attempt to determine the interrelatedness of all textual features (morphology, syntax, poetic stratagems, structure, genre) on the literary level. This analysis will aid the interpreter in establishing a structure of the text, suggesting one that could meet with relative consensus amongst some exegetes. It, in turn, forms the framework for the socio-historical interpretation of the text. Other interpretation problems such as its Gattung, Sitz im Leben and dating are also discussed in this section. Chapter 3 investigates Psalm 47 from an intertextual perspective. Attention is paid to similarities with other texts in the immediate and more remote context of the psalm. An intertextual analysis is conducted between Psalm 47 and Psalms 46 and 48, and a brief overview of intertextual relations between Psalm 47 and the rest of the Korahite Psalms are given. Here the study links up with a recent trend in Psalms research, namely to concentrate less upon individual poems and their so-called Sitz im Leben and more upon the composition and redaction of the Psalter as a book especially by focussing on concatenation of a psalm and the psalms which follow on it and precede it. Attention is also given to a spatial reading of these texts to understand how they fit into the Ancient Near Eastern spatial orientation, but also transcend it. Chapter 4 consists of an extratextual analysis of Psalm 47. It had three aims: First, to identify and explain terminology referring to patronage and how patron-client/vassal relationships functioned in the Ancient Near East. This was done through a socio-scientific investigation of the poem in its social context, in order to understand the behaviour of the different role-players in the psalm. Second, to identify and explain war terminology occurring in Psalm 47. Third, to “illustrate” the psalm by investigating Ancient Near Eastern iconography and art. The main goal of this chapter was to gain a clearer understanding of the relationship between Israel and her neighbours. Are the nations considered to be incorporated into Israel or do they function merely as a vassal to their patron in Psalm 47:10? Chapter 5 is a summary of the insights gained in the previous chapters. It critically discusses the results of the study, the conclusions reached, the contribution of this work to the field of study, areas opened for further research, and possible shortcomings in the researcher’s own approach. Copyright / Dissertation (MA)--University of Pretoria, 2008. / Ancient Languages / unrestricted