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Dissipelskap: 'n uitdaging vir die Kerk van die een-en-twintigste eeu na aanleiding van die Markus-evangelieOktober, Pedro Aden 03 1900 (has links)
Thesis (MPhil (Old and New Testament. Bible Interpretation))--University of Stellenbosch, 2006. / This study deals with discipleship as a challenge to the church in the twenty first century, with the Gospel of Mark as a starting-point. Discipleship is after all the heart of the Gospel of Jesus Christ. It embraces the whole of the church’s existence; identity and integrity. Evans (2001:30) exclaims: “To be a true disciple, one must accept the fate of the Master; and the Master’s fate is inextricably bound up with his identity, purpose, and mission. True Discipleship cannot emerge in isolation from true Christology.”
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Reading the creation narrative in Genesis 1-2:4a against its ancient Near Eastern backgroundDyssel, Allan 03 1900 (has links)
Thesis (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2007. / Reading the creation narratives in Genesis 1 and 2, one encounters two totally
different renditions. The two creation narratives agree that God created the universe
and that God blesses his creation in abundance. But why did the Hebrews need two
creation stories so different in style? Gen. 1-2:4a seized my interest and I wanted to
explore not only the milieu in which it was written, but also to read it against the
creation narratives of the ancient Near East. The research was done religioushistorically.
An insight had to be gained in the function and role of mythology within a cultural
system and after distinguishing between folk sagas, legends and myths, different
types of myths, as well as some perspectives on myths had to be investigated.
Creation themes such as creation by birth, by struggle or victory, by action or activity
as well as creation through the spoken word were encountered in the various creation
narratives studied. Ancient Near East cosmogonies such as the variety of Egyptian
cosmogonies, as well as Mesopotamian creation epics have been considered. Hittite
myths were also considered, but here the result was the discovery of an extended
pantheon with virtually no creation references. Thereafter I have concentrated on the
cosmogony of the Hebrew Bible and the position, structure and understanding of Gen.
1-2:4a. Most creation stories revert to bloody violence between the gods. The God of
the Hebrews is a God of order – from chaos he creates more than order, he creates
beauty. The subsequent survey of the conception of humankind in the near Ancient
East, proved to be varied as well as interesting, some with remarkable parallels.
My interest was extended to placing the creation narrative of Gen. 1-2:4a in the
modern era, by attempting to gain insight into the “Big Bang” theory, as well as
Creationism and Evolution movements. Many motives were deducted by the research,
but the idea of God creating in a “Godly” manner (bārā') and not merely give order to
pre-created creations through struggle was unique. Human beings were created as
the pinnacle of creation, and made to live in a relationship with their Creator.
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Purity : blessing or burden?Depoix, D. J. 03 1900 (has links)
Thesis (MPhil)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: During the history of Israel the concept of "purity"
had developed as a way in which God's people could honour
his holiness and draw nearer to him, as a sanctified
nation. By the time of Jesus, in Second Temple Judaism,
the purity system had become restrictive. This had been
influenced by political and social developments, including
an increased desire to withdraw from Hellenistic and other
factors which were seen as contaminating the integrity of
Judaism.
There were diverse perceptions regarding the
achievement of the purity of Israel, including
militaristic confrontation and expulsion of alien
occupation forces, stricter adherence to the Law and, in
some cases, total withdrawal from general society (such as
at Qumran). It was, however, particularly the Pharisaic
imposition of the supplementary oral tradition, supposed
to clarify the written Law, which imposed hardship on
those who, through illiteracy or inferior social status,
were unable to meet all the minute provisions which would
ensure ritual purity. The expansion of the Law of Moses
by the commentary of the rabbis, which over time became
the entrenched oral "tradition of the fathers", was
originally intended to promote access to God by clarifying
obscure points of the Law, in the pursuit of purity.
However, this oral tradition had, in fact, become an
instrument of alienation and separation of the ordinary people not only from the Pharisees, who considered
themselves as the religious elite, but also from God.
The common people, that is, a large section of the
population, felt rejected and on the outside of both
religious and social acceptance. On the material level
they also suffered under a heavy tax burden, from both
Temple and State, which aggravated their poverty.
It was this situation which Jesus confronted in his
mission to change the ideological climate and to reveal
the Kingdom of God as being accessible to all who accepted
the true Fatherhood of God, in penitence and humility.
He denounced the hypocrisy which professed piety but which
ignored the plight of those who were suffering.
Hark 7 : 1-23 symbolizes the difference between the
teaching and practice of Jesus and that of the Pharisees,
and provides metaphorically a pattern of Christian
engagement which is relevant in the South African
situation today.
The Christian challenge is to remove those barriers,
both ideological and economic, which impede spiritual and
material well-being within society. By active engagement,
rather than by retreating to the purely ritualistic and
individualistic practice of religion, the realization of
the Kingdom of Heaven, as inaugurated by Jesus, will be
advanced. / AFRIKAANSE OPSOMMING: Gedurende die geskiedenis van Israel het die konsep van reinheid ontwikkel as 'n
wyse waarin die die volk van God Sy heiligheid kan eer en tot Hom kan nader, as 'n
geheiligde volk. Teen die tyd van Jesus, tydens Tweede Tempel Judaïsme, het die
reinheid sisteem beperkend geword. Dit is beïnvloed deur politieke en sosiale
ontwikkelinge, insluitende 'n toenemende drang om te onttrek van Hellenistiese en
ander faktore, wat beskou is as 'n besoedeling van die integriteit van Judaïsme.
Daar was diverse persepsies aangaande die uitvoering van die reinheid van Israel,
insluitende militaristiese konfrontasie en die uitwerping van vreemde
besettingsmagte, strenger onderhouding van die Wet en in sekere gevalle, totale
onttreking van die algemene samelewing (soos by Qumran). Tog was dit in besonder
die Fariseërs se oplegging van bykomende mondelinge tradisie, veronderstelom die
geskrewe Wet te verhelder, wat ontbering veroorsaak het vir die wat as gevolg van
ongeletterdheid of minderwaardige sosiale status nie in staat was om aan elke haarfyn
bepaling, wat rituele reinheid sou verseker, te voldoen nie. Die uitbreiding van die wet
van Moses deur die kommentaar van die rabbies, wat met verloop van tyd die
ingegrawe mondelinge "tradisie van die vaders" geword het, was oorsproklik bedoel
om toegang tot God te verseker, deur die verheldering van onduidelike aspekte van
die wet, in die nastreef van reinheid.
Hierdie mondelinge tradisie het egter 'n instrument van vervreemding geword en
skeiding gebring tussen gewone mense en die Fariseers, sowel as die wat hulleself
beskou het as die religieuse elite. Dit het egter ook skeiding gebring tussen mense en
God.
Die gewone mense, dit is die meerderheid van die bevolking, het verwerp gevoel en
aan die buitekring van beide religieuse en sosiale aanvaarding. Op materiële vlak het
hulle ook gelyonder die juk van swaar belasting, van beide die Tempel en die Staat,
wat hulle toestand van armoede vererger het.
Dit was hierdie situasie wat Jesus gekonfronteer het in sy strewe om die ideologiese
klimaat te verander en om die Koninkryk van God te openbaar as toeganklik vir almal wat die ware Vaderskap van God aanvaar, in berou en in nederigheid. Hy het die
skynheiligheid verwerp wat aanspraak maak op vroomheid, maar die toestand van die
lydendes ignoreer.
Markus 7:1-23 simboliseer die verskil tussen die onderrig en die praktyk van Jesus en
dié van die Fariseërs en voorsien metafories 'n patroon van Christelike verbintenis,
wat relevant is binne die eietydse Suid-Afrikaanse konteks.
Die uitdaging aan die Christendom is om die skeidslyne te verwyder, beide ideologies
en ekonomies, wat geestelike en materieële welsyn binne die gemeenskap belemmer.
Deur aktiewe betrokkenheid, eerder as om bloot te onttrek tot die suiwer ritualistiese
en individualistiese beoefening van religie, sal die realisering van die Koninkryk van
die Hemel soos ingehuldig deur Jesus, bevorder word.
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The so-called Isaiah- “Denkschrift" (6:1-9:6) : an exegetical-historical studyEsterhuizen, Liza 03 1900 (has links)
Theses (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2007. / The so-called Isaiah Denkschrift (Isa 6:1-9:6) is seen by many scholars as the personal
memoirs of the prophet during the time of the Syro-Ephraimitic war. The aim of this
study is to investigate the related issues in this periscope within the framework of the
Denkschrift. The aim of this study is to investigate the phenomenon of prophecy in
the Ancient Near East and to study how this phenomenon manifests in Isa 6:1-9:6.
This study examines the biblical and non- biblical literature relating to this
phenomenon with the objective to gain an understanding of the text and the world
behind the text. The exegetical process of the study also studied the historical
background as it is found in the Denkchrift (Isa 6:1-9:6). The literature investigation
of the study focuses on prophecy as it is found in the Hebrew Bible as well as in
cross-cultural settings such as the West Semitic, Old Babylonian, Neo- Assyrian and
Egypt cultures. It is eminent that in the Ancient Near East prophecy in the different
cultures shows parallels and differences in the manifestation thereof.
Within the corpus of the phenomenon of prophecy in the Ancient Near East, the study
analyses the calling of Isaiah to become a prophet to the people of Judah. Isaiah 6
reports the prophetâ s vision of the heavenly divine council, his purification and the
commission to prevent the repentance of the people and the resolve of Yahweh to
punish them. Another unit within the Denkschrift addresses the symbolic action
behind the naming of Isaiahâ s children within the Syro-Ephraimitic crisis. Chapters
7:3 and 8:1-4 records the circumstances surrounding the symbolism as part of Isaiahâ s
prophecy when he prophecy to king Ahaz. The interlinking relationship between
Isaiah and king Ahaz is visible in the Denkschrift as an issue in the understanding of
Isaiahâ s prophecy and speeches. Chapter 7, 8 and 9 records the tension in the
relationship and the study explores the significance thereof in the pending crisis. The
literature study shows that this relationship can be interpreted in different ways and
the aim is to compare these literary findings. The investigation of Isaiah 6:1-9:6
construe a prophetic message of disaster, judgement and doom but similarly also
presents a message of promises, hope and future expectations. This message is still a
message needed in a modern world today.
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Strome lewende water : 'n interpretasie van Johannes 7:37-39 met verwysing na die huttefees, vir die konteks van wit Suid-Afrikaners in die 21e eeuVavruch, Shani Elsje 03 1900 (has links)
Thesis (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2006. / This thesis explores the invitation and promise extended by Jesus in John 7:37-39 from the Jewish perspective against the background of the water libation ceremony that takes place during the Feast of Tabernacles, with the aim of offering an enriched interpretation of the text for Christian believers. Traditionally the words of Jesus in verses 37 and 38 are interpreted according to verse 39 as a reference to the pouring out of the Holy Spirit after Jesus has been glorified. Such an interpretation does not take into account the Jewish background against which the text is set.
The work gives a broad overview of the unique contents and message of the Gospel of John. The genre of the gospel is discussed, the author and the origin of the work are considered, as are the world of the author and the first readers, the composition of the text, the language and language usage and the purpose of the work.
A consideration of the interpretations of John 7:37-39 given by other commentators is offered in detail. Questions resulting from the text are discussed, such as which day is meant by the phrase “the last and greatest day of the feast” in verse 37, and, who is meant to be the source of the living water promised by Jesus in verse 38: Jesus himself or the believer.
The historical background of the Feast of Tabernacles is explored. The institution of the feast as a harvest festival as well as the connection of the feast with the exodus from Egypt and the re-institution of the Law after the Exile are considered. The elements of the feast as expressed in the text of the Old Testament are discussed and references to the feast in the texts of the Old and New Testaments are supplied.
The symbolism of water in the Old and New Testament is studied. Water is used as a symbolic expression of God’s power in the creation narrative and in God’s presence in nature. In the Old Testament water is also used as evidence of God’s blessing but when water is withheld it is seen as a symbol of God’s judgement.
My own interpretation of John 7:37-39 first considers the text as a narrative against the larger background of the Gospel of John, and second uses a socio-historical perspective of the passage with a consideration of the location of Jesus’ invitation against the backdrop of the events of the feast.
The situation of the ‘new’ South Africa after 1994 is described and the general feeling of pessimism amongst white South Africans is explored in the light of reports in the media and letters to newspaper editors. A parallel is drawn with the situation of the Jewish festival goers in John 7:37-39 to suggest that Jesus’ promise can also be applied to white South Africans to generate a positive feeling and a new identity. The conclusion is reached that the new life of blessing as promised by the text should not stop with the receivers but should flow through them to be a blessing to others.
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The transformative ethos of Ephesians 5:21-33 and its implications for a contemporary South African contextAdams, David 03 1900 (has links)
Thesis (MPhil)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: The New Testament passage that treats the dynamics of the marriage relationship most
extensively is Ephesians 5:21-33. This passage is embedded in the Ephesian domestic
code, which employs a conventional form used widely in the first-century Mediterranean
world and which consequently reflects a patriarchal hierarchy. Does this, however, imply that
Ephesians is advocating a marriage relationship that is patriarchal and hierarchical, or does
this passage point beyond the particular first-century cultural context to a loftier ideal?
Scholars are today divided in their assessments of Ephesians 5:21-33. Some regard the
passage as a reactionary accommodation to the status quo, while others excuse this social
conformity as being necessitated by a struggle for survival in a hostile first-century world.
This thesis seeks to re-read Ephesians 5:21-33 rhetorically against the background of the
socio-historical context of the first-century Mediterranean world and prevailing perspectives
on the status of women, domestic social structures, and marriage. It takes into consideration
the general rhetorical thrust of Ephesians as a whole, the particular way in which Ephesians
5:21-33 is framed textually, as well as the structure, content and uniquely Christological
context. Such a re-reading shows that the conventional household code of the first century is
in fact infused with a radical transformative ethos which subtely, but significantly, challenges
the patriarchal hierarchy. For, it invites readers to step into a new, alternative reality in
Christ, thereby entering a place of ongoing reorientation in their marriage relationships,
embracing an attitude of mutual submission and other-centred service towards each othera
marriage relationship modeled on the relationship between Christ and the church.
This points to the conclusion that it is this transformative ethos in Ephesians 5:21-33 that is
transculturally normative rather than the first-century patriarchal hierarchy in which it is
embedded. This has profound implications for pastoral ministry in present-day South Africa,
for readers from more traditional backgrounds often read this passage as simply reinforcing
the patriarch ally hierarchical status quo, while readers from less traditional backgrounds may
tend merely to dismiss it as archaic and irrelevant. In reality, the transformative ethos of
Ephesians 5:21-33 provides an ongoing challenge to both authoritarian hierarchical marriage
structures on the one hand, and laissez faire egalitarian marriage relationships on the other,
while holding out a compelling vision - a vision of a magnificent other-centred marriage
partnership under the lordship of Christ. / AFRIKAANSE OPSOMMING: Efesiërs 5:21-33 is by uitstek dié gedeelte in die Nuwe Testament wat die dinamika van die
huweliksverhouding op die mees uitgebreide wyse behandel. Hierdie gedeelte is
onlosmaaklik verbonde aan die Efesiese huisreëls, wat weer gebaseer is op die
konvensionele vorm wydverspreid in die eerste-eeuse Mediterreense wêreld, en weerspieël
gevolglik 'n patriargale hiërargie. Die vraag is egter of hierdeur geïmpliseer word dat
Efesiërs 'n patriargale en hiërargiese huweliksverhouding verkondig, of wys hierdie gedeelte,
verby die bepaalde eerste-eeuse kulturele konteks heen, na 'n hoër ideaal? Geleerdes is
vandag verdeeld in hulle beoordeling van Efesiërs 5:21-33. Sommige beskou die gedeelte
as 'n behoudende aanpassing van die status quo, terwyl ander hierdie sosiale
behoudendheid verskoon as genoodsaak deur die stryd om oorlewing in 'n vyandige eersteeeuse
wêreld.
Hierdie tesis beoog om Efesiërs 5:21-33 retories te herlees teen die agtergrond van die
sosio-historiese konteks van die eerste-eeuse Mediterreense wêreld en die heersende
sienings van die status van vroue, huishoudelik-sosiale strukture en die huwelik. Dit neem in
aanmerking die algemene retoriese strekking van Efesiërs as geheel, die bepaalde tekstuele
omraming van Efesiërs 5:21-33, sowel as die struktuur, inhoud en unieke Christologiese
konteks. So 'n herlees toon dat die konvensionele huishoudelike kode van die eerste eeu in
werklikheid besiel was met 'n radikaal herskeppende etos wat op subtiele, maar
betekenisvolle, wyse die patriargale hiërargie uitdaag. Want, dit nooi lesers om 'n nuwe,
alternatiewe werklikheid in Christus te betree vanwaar hulle hulself voortdurend kan
heroriënteer in hul huweliksverhouding, en 'n houding van wedersydse onderworpenheid en
ander-gesentreerde diens aan mekaar aanvaar - 'n huweliksverhouding gemodelleer op die
verhouding tussen Christus en die kerk.
Só 'n herlees lei tot die gevolgtrekking dat dit hierdie herskeppende etos van Efesiërs 5:21-
33 is wat transkultureel normatief is, eerder as die eerste-eeuse patriargale hiërargie
waaraan dit onlosmaaklik verbonde is. Dit bring diepgaande implikasies vir die pastorale
bediening in die hedendaagse Suid-Afrika mee, want lesers met 'n meer tradisionele
agtergrond lees dié gedeelte dikwels as 'n versterking van die patriargale, hiërargiese status
quo, terwyl lesers met 'n minder tradisionele agtergrond mag neig om die gedeelte bloot af te
maak as argaïes en irrelevant. In werklikheid voorsien die herskeppende etos van Efesiërs
5:21-33 'n volgehoue uitdaging aan beide outoritêr-hiërargiese huwelikstrukture aan die een
kant, en laissez faire gelykmakende huweliksverhoudinge aan die ander kant, terwyl dit 'n
dwingende visie voorhou - 'n visie van 'n heerlike ander-gesentreerde huweliksvennootskap
onder die heerskappy van Christus.
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