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

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 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

“Who is the Christ?” The question of Jesus’ identity, as depicted in the New Testament, was crucial in the early church. In Luke, it is linked with leadership and the various conflicts that he faced with the “systems” of Luke’s gospel, namely; the Roman elite, the Jewish elite and the Jewish peasantry. From an etic viewpoint, the context of Luke’s gospel indicates that Jesus’ leadership was that of conflict, rejection and opposition. Therefore, three basic issues showcase the content of this study: leadership, conflict and identity, with specific reference to the micro narrative in Luke 9:18-22. Nowadays, leaders are sometimes opposed because of many reasons: inequality of resources, incompatible interests, ideology, inefficiency, the leader’s identity and the inability or inexperience in handling conflict and opposition. Jesus was not exempted from this. The failure to understand him in terms of his identity and mission was the stimuli for the conflict he encountered. Unfortunately previous studies in Luke have only fairly established a link between Jesus’ identity, his leadership and conflict. Even when they do, it is not approached from a social scientific perspective, that is, a reading that takes the social dynamics of first-century Palestine seriously. Also, none of such studies have been applied to the African context. This study aims at filling these gaps, by applying the results from some conflict and leadership theories to the African context. The application of these models helps to diagnose, explain, interpret and narrow the chasm between leadership and conflict within the African society. It enables leaders not to dread conflict, but to use conflict when it occurs as a positive ingredient to societal change and innovation. Three conclusions emerge from the question of Jesus’ identity in the dialogue of Luke 9:18-22. From an emic perspective, the Christ is an enigmatic figure in Luke’s gospel. From an etic reading, he is the Christ of reform and social transformation. From an African standpoint, he is the Christ of empowerment and development. The examination of some African models for the understanding of Jesus’ identity reveals that Jesus has been refashioned according to African understanding. This approach has definitely made Jesus African-like. There is need for relevant Christology to be conscious that the definition of Jesus as the Christ of God does not become a barrier of separation between individuals of differing contexts. Jesus’ identity is contained in the connection between his person and his suffering, rejection, death and eventual resurrection (Lk 9:22). The dialogue in Luke 9:18-22 further proposes two ways in understanding Jesus’ leadership, his identity and conflict in the Gospel – spontaneous and community participatory theology. Leadership is risk, conflict and opposition by definition. Conversely, poor leadership is scaring, aggressive and destructive. Hence, effective leadership entails mutual acceptance, perseverance and a better management and appreciation of conflict and opposition. In response to the current stalemate of misery and despair, this study postulates that a proper definition, understanding and interpretation of Jesus as the Christ is a solution to contemporary problems of leadership crisis in Africa and the world. / Thesis (PhD)--University of Pretoria, 2010. / New Testament Studies / unrestricted

“Where the Shadows Lie: Finding the Other in the Spatial Depictions of the Underworld in The Book of Enoch, Inferno and Paradise Lost” answers a question of spatial behaviour in the three texts, in terms of the portrayal of the characters of Fallen Angels, who have been Othered from Heaven, in each text within the spatial context of their respective heterotopias. The spatial behaviour refers to how these characters are portrayed to act within a certain space, with that behaviour directly shaped and influenced by the space and place that the characters are depicted in. The question of spatial behaviour in this study revolves around whether the behaviour within the Othered space is that of acceptance, or of rebellion. The narrative of each text is analysed as a whole, in order to be contextualised through a Narratological analysis, as well as a Hermeneutic reading and a contextualisation within the realm of Social-Scientific Criticism. The texts are then analysed in more detail, with particular focus given to 1 Enoch 6-21, lines 1-9 and 22-57 in Inferno, and lines 33-45, 52-55, and 64-110 in Paradise Lost in order to Deconstruct their base similarities and then to answer the research question of spatial behaviour through Critical Spatiality. This analysis investigates the aspect of Thirding-as-Othering, in terms of how the Othered space is represented, and how the (Othered) Fallen Angels inhabit that space, based on the choices available to them: either, accept the imposed differentiation and division, or to resist their own “Otherness” and the Othered space that they were sentenced to. These spatial behaviours depict the choices taken by the author of each text, based on the cultural and religious values of their times and cultures, to represent the spatial behavioural options of their narratives’ characters. These options are the choice to fight against the banishment and make a space of Power out of the Othered space, or to accept being Othered and accept the Othered space for the prison it is meant to portray. This study incorporates a Narratological Analysis of The Book of Enoch, Inferno and Paradise Lost, followed by a Hermeneutical Interpretation and Social-Scientific reading. The texts are then analysed in terms of the focal points of 1 Enoch 6-21, lines 1-9 and 22-57 in Inferno, and lines 33-45, 52-55, and 64-110 in Paradise Lost, and are Deconstructed in terms of the spatial depictions of the Underworlds in order to determine the similarities in conditions, both physical and emotional, that are created by the Thirding, which is ultimately investigated, in terms of Critical Spatial Theory, in order to answer the aforementioned research question. / Dissertation (MA)--University of Pretoria, 2012. / Ancient Languages / unrestricted