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Thesis (Ph. D.)--University of Wisconsin--Madison, 1968. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Inaug.-Diss.--Freiburg i Br. / Lebenslauf. "Literatur": p. 103-104.

Thesis (D. Miss.)--Western Seminary, Portland, OR, 2010. / Abstract. Includes bibliographical references (leaves 391-410).

Inaug.-Diss.--Freiburg i Br. / Lebenslauf. "Literatur": p. 103-104.

No description available.

No description available.

This study arranges symptoms of polarity into a causal sequence# beginning with the origin of contrarieties and ending with the ultimate effect. The origin is considered as the fall of man, denoting both a mythic concept and a specific act of betrayal. This study argues that a sense of separateness precedes the fall or act of separation; the act of separation produces various kinds of fragmentation; and the fragments are reunited through paradox. Therefore, a causal relationship exists between the "fall" motif and the concept of paradox.

Thesis (DLitt)--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: This dissertation looks at the reception of Gen. 1-3, one of the most controversial parts in the Hebrew Bible. How was it interpreted by the Nguni speaking communities (e.g. Xhosa, Zulu, siSwazi and siNdebele) taking into consideration their background, culture and religious belief system? The reception approach is followed in the research because of its emphasis on the role of the reader in understanding texts. Sources that are utilized are Nguni Bible translations, selected preached sermons (which the researcher attended himself), Nguni stories and folk tales and reviews undertaken among selected Nguni groups. A close-reading of the texts under discussion is undertaken in order to determine the basic content and issues of interpretation involved. The central concepts of cosmogony as contained in Gen. 1-2 are studied, as well as the story of the Garden of Eden and the concept of the “fall” in Gen. 3. The map of the Nguni language group is described and the culture and belief system of the Nguni speaking communities. Central concepts to this belief system are the worship of ancestors, marriage, circumcision, and among the Swazis the incwala (annual national feast) Legends and folk tales were used as sources for the Nguni belief system. It was determined that the Nguni speaking people worshipped one God in their traditional way, but always through their ancestors as a sign of respect. The role of the missionaries is analyzed by describing the history of the various missionary societies and their influence on the Nguni peoples. A very short discussion is devoted to preached sermons by Nguni pastors in the Seventh-day Adventist Church.Bible translations have always played a very important role among Nguni speakers (both Christians and non-believers). The need for translations using understandable contemporary terms is emphasized. This is the challenge to the Bible societies and Bible translators. Qualitative reviews were undertaken under selected Nguni speaking groups (Xhosa, Zulu, siSwati and siNdebele). Some of the results obtained from these reviews (full transcripts are included) are: (1) that there is a common understanding of the origin of the universe between the Hebrew Bible and the Nguni religious culture. (2) Serpent (Gen. 3): among the Zulus this concept is understood in terms of sexuality, but it can also be linked with the ancestors. (3) Both communities (Hebrew Bible and the Nguni) were tainted with the concept and ideology of patriarchalism. The crucial question in the research was: “what happens when a cosmogonic myth is transferred from one community to another?” In the case of Gen. 1-3 an ancient Hebrew text was transmitted to African cultures via missionaries and Bible translations. Nguni people react differently. Whereas some accept Gen. 1-3 (cosmogonies and the “fall”) as a detailed explanation of how creation and the “fall” came about, others reject it. / AFRIKAANSE OPSOMMING: Hierdie proefskrif kyk na die resepsie van Gen. 1-3, een van die mees kontroversiële dele in die Hebreeuse Bybel. Hoe word dit geïnterpreteer deur die Ngunisprekende gemeenskappe (Xhosas, Zoeloes, Swazi’s en Ndebele-groepe), met inagneming van hulle agtergrond, kultuur en stelsel van godsdienstige oortuigings? Die resepsiebenadering word in hierdie navorsing gevolg weens die klem op die rol van die leser in hoe tekste verstaan word. Die bronne wat aangewend is, is Ngunibybelvertalings, geselekteerde preke (wat die navorser self bygewoon het), Ngunistories en -volksverhale, en onderhoude wat met geselekteerde Ngunigroepe gevoer is. 'n In-dieptestudie van die betrokke tekste is onderneem ten einde die basiese inhoud en interpretasiekwessies te bepaal. Die sentrale konsep van kosmogonie, soos vervat in Gen. 1- 2, is bestudeer, asook die storie oor die Tuin van Eden en die konsep van die “sondeval” in Gen. 3. Die kaart van die Ngunitaalgroep word beskryf, asook die kultuur en geloofstelsel van die Ngunisprekende gemeenskappe. Sleutelkonsepte in hierdie geloofstelsel is die aanbidding van voorvaders, die huwelik, besnydenis, en onder die Swazi’s, die incwala (jaarlikse nasionale fees). Legendes en volksverhale is gebruik as bronne vir die Ngunigeloofstelsel. Daar is vasgestel dat die Ngunisprekende mense altyd een God aanbid het op hulle tradisionele manier, maar altyd deur voorvaders as 'n teken van respek. Die rol van die sendelinge word ontleed deur die geskiedenis van die verskeie sendinggenootskappe te beskryf, asook hulle invloed op die Ngunimense. 'n Baie kort bespreking word gewy aan preke gelewer deur Ngunipastore in die Sewendedaagse Adventistekerk.Bybelvertalings het nog altyd 'n baie belangrike rol gespeel onder Ngunisprekers (beide Christene en nie-gelowiges). Die behoefte vir vertalings wat verstaanbare, kontemporêre terme gebruik, word beklemtoon. Dít is die uitdaging wat aan die bybelgenootskappe en bybelvertalers gestel word. Kwalitatiewe onderhoude is afgelê onder geselekteerde Ngunisprekende groepe (Xhosas, Zoeloes, Swazi’s en Ndebele-groepe). Resultate wat verkry is van hierdie evaluerings (waarvan volledige transkripsies voorsien word) sluit in: (1) dat daar 'n gemeenskaplike begrip is van die oorsprong van die heelal by die Hebreeuse Bybel en die Ngunigeloofskultuur; (2) dat die konsep van die slang (Gen. 3) onder die Zoeloes in terme van seksualiteit verstaan word, maar dat dit ook met die voorvaders in verband gebring kan word; en (3) dat beide gemeenskappe (Hebreeuse Bybel en die Nguni) tekens dra van die konsep en ideologie van patriargisme. Die kernvraag in die navorsing was: “Wat gebeur wanneer ’n kosmogoniese mite oorgedra word van een gemeenskap na 'n ander?”. In die geval van Gen. 1-3 is 'n ou Hebreeuse teks oorgedra na Afrikakulture via sendelinge en bybelvertalings. Ngunimense reageer verskillend. Waar sommige Gen. 1-3 aanvaar (kosmogonieë en die “sondeval”) as 'n gedetailleerde verduideliking van hoe die skepping en die “sondeval” plaasgevind het, word dit deur ander verwerp.

Text in German / Am Beginn der Menschheit steht das von Gott erschaffene Paar, in der Postmo­ derne ist es das aufgeklarte, autonome Individuum. Eine Diskrepanz zwischen ursprunglicher Schopfungsintention und der postmodernen Lebenswelt wird deutlich. Denn Mann und Frau wurden auf eine ganzheitliche Lebensgemein­ schaft hin erschaffen, die nicht nur den trinitarischen Gott widerspiegeln soli, sondem fur einen gelingenden Lebensvollzug urn die konstitutive Notwendigkeit der Gebundenheit des GeschOpfes an seinen Schopfer weiss. Das Bewusst­ sein, dass der Mensch nur in dieser existentiellen Verankerung zum wahren Mann- oder Frausein befahigt wird, ist in der aufgeklarten Postmoderne, primar durch deren zentrales Merkmal, der Absolutsetzung von Freiheit, abhanden ge­ kommen. Erschwerend kommt die Ablehnung der (ontologischen) Sundhaftig­ keit hinzu, was nicht nur das Heilsgeschehen per se obsolet werden lasst,son­ dern zugleich die Wiederherstellung der Beziehung zu Gott als Quelle allen Le­ bens a priori verunmoglicht. Damit verschliesst sich das postmoderne Indivi­ duum aber gleichzeitig die Meglichkeit zur Annaherung an die Schopfungs­ intention von Beziehung und Abhangigkeit der Geschlechter durch die in Jesus erlangte,endgultige Oberwindung der Sunde und deren Konsequenzen. Das Wissen urn die Intention Gottes mit Mann und Frau ist deshalb so entscheidend, weil vom Vorhandensein eines schopfungsbedingt angelegten anthropologischen Grundskriptes ausgegangen wird, welches die Beziehung und Abhangigkeit der Geschlechter entscheidend pragt.1 Das Geschlechterver­ haltnis ist also nicht beliebig und Folgen los veranderbar, resp. den sozio-kul­ turellen Vorgaben und Erwartungen anpassbar, eben weil dessen Kern unver­ anderbar ist. Dem steht jedoch das postmoderne Verstandnis gegenuber, wel­ ches die Geschlechteridentitat des evolvierten Primaten als reine sozio-kulturel­ le Konstruktion und damit als beliebig modellier- und veranderbar versteht. Ge­ nau in dieser Diskrepanz zwischen unaufhebbarem anthropologischem Grund­ skript einerseits und der vermeintlich ganzlichen Beliebigkeit des Geschlechter­ verhaltnisses andererseits liegt ein zentraler Grund fOr die Heute stark Problem belasteten Ehen. At the beginning of humanity we find man and woman as a couple created by God; in post-modern society, however, this place is taken by the enlightened individual. The discrepancy is evident. Man and woman were created for a lifelong marriage which was not only to reflect the triune creator but which was anchored in the dependence on the creator as a constitutive necessity for building a solid, successful and lifelong marriage. This awareness of the fundamental necessity of God as the creator of man has been lost in post-modern society. Instead we find the claim for absolute freedom, linked to the negation of the ontological sinfulness of man. It is obvious that such negation makes the cross and resurrection of Jesus Christ by which sin is finally overcome superfluous, rending the re-establishement of the relationship between God and man impossible. But it is by this grounding in God the creator and redeemer alone that man and woman will unterstand marriage in its originally intended depth and fullness. The present study has resulted in discerning a fundamental, God-given anthropological script which defines both relation and dependence of man and woman; this implies that these fundamental elements cannot be deliberately transformed and/or adapted to various socio-cultural norms and expectations. However, the post-modern understanding of gender presents itself in clear opposition to this creational view. Nowadays, gender identity is seen solely as a socio-cultural structure and therefore subject to unlimited changes and modifications. In this study, one main reason for the instability of marriages in postmodern society has been discerned in the discrepancy between the permanent anthropological basic script and the apparent variability of the relation and dependence between man and woman. The negation of God the creator and redeemer proves to be of equal importance, as it is only through and in him that the basic script for marriage can be realized in its originally intended allembracing dimension. / Systematic Theology and Theological Ethics / D. Th. (Systematic Theology)