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A hermeneutic of learned helplessness : the Bible as problem in pastoral careDe Villiers, Desiree 12 1900 (has links)
Thesis (MPhil (Old and New Testament))--University of Stellenbosch, 2005. / This paper attempts an exploration and description of a hermeneutic of learned helplessness. Drawing on insights from both psychology and theology, it problematises the interaction that an individual believer can develop with the Bible and living a life of faith. Attempts to account for this situation involve biblical interpretation, the church and the pastoral care context.
The body of the paper consists of four chapters, describing the four pillars supporting a hermeneutic of learned helplessness. The first chapter highlights certain of the difficulties that develop when the authority of the Bible is abused. The second chapter looks at the vocation of the pastor, and notes how lack of accountability and limited self-awareness can result in inadequate and harmful biblical interpretation. The third chapter highlights the negative effects of the neglect of emotion on individual faith and interaction with the biblical text, referring specifically to women. Finally, the fourth chapter identifies the tendency to regard morality as expressed primarily through behaviour, and to use the Bible as a book of rules. The combination of these four factors generates an environment in which a hermeneutic of learned helplessness can quickly develop in a Christian believer.
This paper is an attempt to more clearly define my observations following work in the context of pastoral care and counselling. It is hoped that by clarifying the nature of the problem, this will prove to be the first step toward finding possible solutions.
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Promises of prosperity according to the Old Testament : a theological-ethical studyPickering, Jordan Stuart Murray 03 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Prosperity is an important theme in scripture and there is great diversity of perspectives regarding the place of wealth in the life of God’s people. This diversity is reflected in the variety of theological responses to wealth in the church, but the importance of this subject is not reflected in scholarship. Attempts to develop a positive theology of prosperity that does justice to the biblical data are surprisingly rare. There is a need for a careful biblical theology of prosperity.
This study aims to lay the foundation of a fuller biblical theology, showing that conflicting biblical views of blessing, prosperity, and wealth can be unified if proper attention is given to certain roles, namely: blessing belongs within a God-man relationship defined by His grace and our dependence; the Promised Land is the exclusive environment in which blessing is promised; and blessing is not given mechanically while sin threatens, but rather the relationship must be forged through testing. This study is only the beginning of a biblical theology of prosperity, examining these roles by means of careful exegesis of four key chapters in the Old Testament from a range of bodies of literature.
Firstly, the study of Genesis 12 shows that blessing is graciously offered to Abram as God’s response to the curse that accumulates through Genesis 1-11, and that blessing is intended to extend to the whole world. The blessings are based on a new God-man relationship into which Abram is called, but Abram immediately experiences the complexity of that relationship: though he acts faithfully, he meets with testing rather than prosperity, and this prompts his dependence upon God to falter.
Deuteronomy 6 emphasises that covenant faithfulness is the guardian of the God-man relationship in which blessing is found. However, covenant-keeping does not merit favour; the chapter puts undeserved redemption from Egypt – grace – at its centre as the motivation of obedience.
Jeremiah 32 is set in the midst of God’s enactment of curses that were promised for disobedience. However, out of the nation’s hopelessness, God speaks words of grace, consolation and New Covenant, a covenant in which hearts will not forget YHWH and blessing can be given unreservedly.
Finally, Psalm 128 connects wisdom language (showing that fear of YHWH is the wise way of life that brings prosperity) with priestly blessing language (focusing the eyes of the blessed on the Giver). While God prospers those who fear Him, prosperity always operates within a complex relationship of grace and dependence. / AFRIKAANSE OPSOMMING: Voorspoed is ‘n belangrike tema in die Bybel en daar is ‘n groot verskeidenheid perspektiewe op die plek wat rykdom in die lewe van die volk van God inneem. Hierdie diversiteit word gereflekteer in die verskeidenheid van teologiese reaksies op rykdom in die kerk, maar die belang van hierdie onderwerp word nie in huidige navorsing gereflekteer nie. Pogings om ‘n positiewe voorspoedsteologie te ontwikkel wat reg laat geskied aan die Bybelse gegewens is verbasend skaars. Daar is ‘n behoefte aan ‘n noukeurige Bybelse voorspoedsteologie.
Hierdie studie beoog om die grondslag te lê vir ‘n meer omvattende Bybelse teologie, wat reg laat geskied aan die teenstrydige Bybelse beskouings oor seëning, voorspoed en rykdom deur behoorlike aandag te skenk aan bepaalde verhoudings: seëning vorm deel van ‘n God-mens verhouding wat gedefinieer word deur God se genade en die mens se afhanklikheid; die Beloofde Land is die eksklusiewe omgewing waarbinne seëning beloof word; en seëning word nie outomaties verskaf wanneer sonde dreig nie, maar dit vorm deel van ‘n verhouding wat deur beproewing gelouter is. Die studie is slegs die begin van ‘n Bybelse voorspoedsteologie, waarvolgens die verskillende verhoudings deur middel van noukeurige eksegese van vier sleutelhoofstukke in die Ou Testament plaasvind.
Ten eerste, die studie van Genesis 12 toon dat seëning vanuit genade aan Abraham deur God geskenk word as ‘n reaksie op die vervloeking wat in Genesis 1-11 opgebou het, en dat die seëning bedoel was om na die hele wêreld uit te brei. Die seëninge word gebaseer op ‘n nuwe verhouding tussen God en mens waartoe Abram geroep is, maar dat Abram onmiddelik die ingewikkeldheid van die verhouding beleef: hoewel hy gelowig optree, ervaar hy meer beproewing as voorspoed, en dit gee aanleiding dat sy afhanklikheid van God begin wankel.
Vervolgens, Deuteronomium 6 beklemtoon dat getrouheid aan die verbond die verhouding tussen God-en-mens bewaar te midde waarvan die seëning gevind word. Tog, word die hou van die verbond nie ‘n manier om guns te verdien nie; die betrokke hoofstuk plaas die onverdiende en genadige verlossing vanuit Egipte in die sentrum van die motivering van gehoorsaamheid.
Jeremia 32 word geplaas in die midde van God se uitvoering van vervloeking wat beloof was in reaksie op ongehoorsaamheid. Tog, te midde van die volk se gebrek aan hoop, spreek God sy woorde van genade, troos en ‘n Nuwe Verbond, ‘n verbond waarbinne JHWH nie vergeet sal word nie en waar seëning sonder voorbehoud geskenk kan word. Ten slotte, Psalm 128 lê ‘n verband tussen wysheidsuitsprake (wat aantoon dat die vrees van JHWH die verstandige lewenswyse is wat tot voorspoed lei) en priesterlike seëning bewerkstellig (wat die fokus van die geseënde op God as Gewer rig). Hoewel God voorspoed skenk aan die wie Hom vrees, funksioneer voorspoed altyd binne die komplekse verhouding van genade en afhanklikheid. / jme2013
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Collective meaning and specific, prophetic reference in the parables of Matthew 13Scholtz, Jacob Jan 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This thesis investigates whether the parables of Matthew 13 can be understood, both individually and collectively, when they are connected to specific, prophetic referents. After a review of parable research, hermeneutical guidelines are identified in order to interpret the parables of Matthew 13 (chapter 2). Novel guidelines identified include the identification of specific, prophetic referents, the possibility of using details already explained in Matthew 13 in a contextually consistent manner, focusing on the collective meaning of this parabolic discourse and identifying what is new and old in each parable. After considering the structure of Matthew 13 (in chapter 3), these hermeneutical guidelines are applied, focusing on the contextual background (chapter 4) before analysing the parables individually (chapter 5) and collectively (chapter 6). The time period covered by the parables of Matthew 13 as a group is from the days of John the Baptist until the second coming of Jesus Christ. The kingdom of heaven is understood to exist from Pentecost onwards but will only be established when Christ returns, that is, the kingdom of heaven “exists-but-is-not-yet-established”. In Matthew’s presentation, the parable of the sower covers the time period during which Jesus presents the word (or gospel) of the kingdom to Israel only. During that time, Jesus authenticates his Messianic claims to Israel and, by doing so, displays the authority and power bestowed on the Christ to them. But when Jesus is rejected, the treasure is hidden and he goes to the cross to provide the sign of Jonah. After purchasing the field, having received all authority in heaven and on earth, the Son of Man sends good seed not only to Israel, but to all the nations of the world. The sons of the kingdom first sent must include Peter and the other ten disciples who are commanded to go and make disciples. The surprising growth of the Church after the great commission includes, perhaps unexpectedly, also Gentiles, for the Son of Man commences his pearl ministry by baptising not only Jewish and Samaritan but also Gentile believers with the Holy Spirit. At the end of this age, the gospel of the kingdom will again be preached. This time, however, it will be preached not only to Israel, but as a witness to all the nations — and then the present age will end. After the tribulation and judgment of those days, the King returns to unveil the treasure in order to establish the Messianic kingdom on earth. It is submitted that, regardless of one’s eschatological view (this thesis is presented from a dispensational, premillennial perspective), by focusing on specific, prophetic referents and by considering this series of parables in a collective and contextually consistent manner, the parables of Matthew 13 (and perhaps the Gospel of Matthew as a whole) can be understood differently. And it is about understanding all these things that Jesus questions his disciples. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek of die gelykenisse van Matteus 13, sowel individueel as kollektief beskou, verstaan kan word wanneer dit met spesifieke, profetiese referente in verband gebring word. Ná ’n oorsig van navorsing oor gelykenisse word hermeneutiese riglyne ontwikkel waarmee die gelykenisse van Matteus 13 geïnterpreteer kan word (hoofstuk 2). Nuwe riglyne wat aangebied word, sluit in die identifisering van spesifieke, profetiese referente, die moontlike gebruik van referente wat reeds in Matteus 13 verklaar is op ’n kontekstueel konsekwente wyse, ’n fokus op die kollektiewe betekenis van hierdie paraboliese diskoers en om wat in elke gelykenis nuut en oud is, te identifiseer. Nadat oorweging aan die struktuur van Matteus 13 geskenk is (hoofstuk 3), word die hermeneutiese riglyne toegepas, eers op die kontekstuele agtergrond (hoofstuk 4), en daarna word elke gelykenis individueel ontleed (hoofstuk 5) voordat dit kollektief beskou word (hoofstuk 6). Daar is bevind dat die tydperk wat hierdie gelykenisse as ’n kollektiewe eenheid dek van die dae van Johannes die Doper af tot by Jesus Christus se wederkoms strek. Die koninkryk van die hemele word begryp as dat dit bestaan vanaf Pinkster maar sal eers opgerig word as Christus terugkeer, dit is, die koninkryk van die hemele “bestaan-maar-is-nog-nie-opgerig-nie”. In Matteus se aanbieding dek die gelykenis van die saaier die tydperk waartydens Jesus die woord (of evangelie) van die koninkryk alleen aan Israel aanbied. Gedurende hierdie tydperk bekragtig Jesus sy Messiaanse aansprake aan Israel en daardeur vertoon Hy aan Israel die mag en krag waarmee die Christus bedeel is. Maar wanneer Jesus verwerp word, word die skat verberg, en Hy gaan na die kruis toe om die teken van Jona te verskaf. Nadat die saailand gekoop is, nadat Hy alle mag in die hemel en op aarde ontvang het, stuur die Seun van die Mens goeie saad, nie net na Israel toe nie, maar na al die nasies van die wêreld. Die seuns van die koninkryk wat eerste gestuur is, moet Petrus en die ander tien dissipels wat beveel is om dissipels te gaan maak, insluit. Die verrassende groei van die Kerk ná die groot opdrag sluit, miskien onverwags, ook heidene in, want die Seun van die Mens begin sy pêrel bediening deur Joodse, Samaritaanse en ook heidense gelowiges met die Heilige Gees te doop. Aan die einde van hierdie eeu sal die evangelie van die koninkryk weer verkondig word, dan egter nie net aan Israel nie maar tot ‘n getuienis aan alle nasies — en dan sal hierdie eeu eindig. Ná die verdrukking en oordeel van daardie dae sal die Koning terugkeer om die skat te openbaar en om die Messiaanse koninkryk op aarde te vestig. Daar word voorgestel dat, ongeag die eskatologiese siening wat gehuldig mag word — en hierdie tesis word aangebied vanuit ’n dispensasionele, premillennialistiese perspektief — die gelykenisse van Matteus 13 (en miskien ook die Evangelie van Matteus as ’n geheel) anders verstaan kan word as daar op spesifieke, profetiese referente gefokus word en hierdie reeks gelykenisse op ’n kollektiewe en kontekstueel konsekwente manier benader word. En juis oor ’n begrip van al hierdie dinge is waaroor Jesus sy dissipels uitvra.
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Jesus and his Apostles as prophets par excellence in Luke - ActsMoon, Sewon 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Both Jesus and his Apostles, the main characters of Luke-Acts, cannot be identified as having the general features of prophets of the first century Mediterranean world, but nevertheless Luke elaborates on them in such a way so as to portray them as prophets. In this thesis, I have dealt with the matter of Luke’s characterization of Jesus and his Apostles, particularly the matters of how they are portrayed, and why they are portrayed as such. To answer the above questions, I have used the methodology derived from Darr’s “pragmatic reader response approach” (1992).
In chapter 3, the narrative world of Luke-Acts, I have investigated the extra-textual as well as the literary context of the given text. I have defined (1) Second Temple Judaism as the hierocratic symbolic empire within the [Roman] Empire, and (2) the prophets par excellence, Moses, Samuel and Elijah, as extraordinary prophets who performed the priestly task, as well as the legislative task of making and renewing the Covenant. Such extra-texts became the background of the characterization of Jesus and his Apostles.
The characterization of Jesus is developing along the narrative sequence and geographical movement in Luke-Acts. The importance of Jerusalem in Luke’s narrative and in his characterization of Jesus is noteworthy. It indicates that the ministry of Jesus and his Apostles is confronting the current hierocratic symbolic empire, which was centred around a high priest and the Jerusalem Temple. I have tried to prove this point through my exegesis in chapters of 4 and 5.
I have examined Luke 4:16 and Acts 2 in terms of (1) Hellenistic conventions, typical situations and rhetoric of comparison, and (2) the inter-textual linkage, especially Old Testament quotations and typology, in Ch. 4 and 5. In terms of the Hellenistic convention, both passages can be classified as public speeches confronting the whole house of Israel which was the hierocratic symbolic empire at that time. In addition, it can be understood as the dispute of honour and shame over the status of Jesus and his Apostles as a prophet. By appealing to the OT quotations and allusions including typology, Luke portrays Jesus as the prophet par excellence in Luke 4:16-30, and identifies him as Lord and Messiah in Acts 2. Using a similar strategy, Luke portrays Jesus’ Apostles as the prophets par excellence like Moses in Acts 2. / AFRIKAANSE OPSOMMING: Beide Jesus en sy apostels as die hoofkarakters kan nie in Lukas-Handelinge geïdentifiseer word met die algemene kenmerke van profete in die eerste-eeuse Mediterreense wêreld nie, maar tog verbeeld Lukas se uitbreiding oor Jesus en sy apostels hulle as profete. In hierdie tesis handel ek met die saak van Lukas se karakterisering van Jesus en sy apostels, veral die sake van hoe hulle uitgebeeld word, en waarom hulle as sodanig uitgebeeld. Om hierdie vrae te beantwoord, het ek die metodologie uit Darr se "pragmatiese leser-reaksie benadering" (1992) gebruik.
In hoofstuk 3, die narratiewe wêreld van Lukas-Handelinge, het ek die ekstra-tekstuele sowel as die literêre konteks van die gegewe tekste ondersoek. Ek het die volgende posisies ingeneem (1) Tweede Tempel Judaïsme was ‘n hierokratiese simboliese ryk binne die [Romeinse] Ryk, en (2) die profete par excellence, Moses, Samuel en Elia, het as buitengewone profete ‘n priesterlike taak uitgevoer, sowel as die wetgewende taak van die maak en vernuwing van die verbond. Sulke “ekstra”-tekste het gedien as die agtergrond van die karakterisering van Jesus en sy apostels.
Die karakterisering van Jesus vind plaas volgens die ontwikkeling in terme van die narratiewe volgorde en geografiese beweging in Lukas-Handelinge. Die belangrikheid van Jerusalem in Lukas se narratiewe en in sy karakterisering van Jesus is opvallend. Dit dui daarop dat die bediening van Jesus en sy apostels die huidige hierokratiese, simboliese ryk, wat om 'n hoëpriester van die Jerusalem Tempel gesentreer was, gekonfronteer het. Ek het probeer om hierdie punt te bewys deur my eksegese in hoofstukke 4 en 5.
Ek het Lukas 4:16 en Handelinge 2 ondersoek aan die hand van die volgende temas (1) Hellenistiese konvensies, tipiese situasies en die retoriek van vergelyking, en (2) inter-tekstuele skakeling, veral met Ou Testamentiese aanhalings en tipologie in hoofstukke 4 en 5. In terme van Hellenistiese konvensie, kan beide gedeeltes geklassifiseer word as openbare toesprake wat die huis van Israel as hierokratiese, simboliese ryk gekritiseer het. Daarbenewens kan dit verstaan word as ‘n saak van eer en skaamte oor die status van Jesus en sy apostels as 'n profeet. Met 'n beroep op OT aanhalings en sinspelings insluitend tipologie, verbeeld Lukas vir Jesus as die profeet par excellence in Lukas 4:16-30, en identifiseer by hom as Here en Messias in Handelinge 2. Deur 'n soortgelyke strategie, word Jesus se apostels uitgebeeld as die profete par excellence (soos Moses) in Handelinge 2.
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Translating Jonah’s narration and poetry into Sabaot : towards a participatory approach to Bible translation (PABT)Chemorion, Diphus Chosefu 03 1900 (has links)
Thesis (DTh (Old and New Testament))--Stellenbosch University, 2008. / Recent developments in the field of translation studies have shown that a single
translation of the Bible cannot be used for all the functions for which people may need a
translation of the Bible. Unlike the case in the past when new versions of the Bible were
viewed with suspicion, it is now increasingly acknowledged that different types of the
Bible are necessary for different communicative functions. While many African
communities have only a pioneer mother tongue translation of the Bible, Scripture use
reports indicate that in some situations, the mother tongue translations have not been used
as it was intended. The writer of this dissertation supports the view that some of the
Christians in their respective target language communities do not use available mother
tongue translations because they find them to be inappropriate for their needs. In the light
of functionalist theories of translation, it is held in this dissertation that people who find
existing translations to be unsuitable for their needs may need special alternative
translations that are precisely designed to address their needs. The challenge, however, is
how to identify the specific type of the alternative translation. Although the need for
alternative versions of the Bible has been widely acknowledged, very few studies have
been carried out on strategies for designing and producing functional and acceptable
alternative translations that are also directly based on the biblical source texts. This study
represents part of the necessary effort to identify theoretical strategies for designing and
producing alternative translations with special functions.
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'Belief' and 'Logos' in the prologue of the Gospel of John : an analysis of complex parallelismGo, Byung Chan 12 1900 (has links)
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: This research aims to give an answer to the correlation between ‘Belief’ and the ‘Logos’,
which are the fundamental themes of the Prologue, by using a ‘complex parallelism’ and to
understand the literary style that is found in the Prologue and to combine previous literary
methods thereby making them useful for the interpretation of the Prologue to the Gospel of
John. Our hypothesis is that the Prologue should be read in line with the broader theological
viewpoint of the Gospel of John, viz. the Prologue aims that all readers should believe in the
‘Logos’.
Chapter 2 describes how various previous approaches presented and detected the theme and
structure of the Prologue, viz. sequence reading (or a thematic approach) and literary reading
(or a structural approach). The former reading presents the ‘Logos’ as the fundamental theme
of the Prologue; the latter reading describes various literary figures, viz. parallelism, chiasm,
and alternative/complementary literary models, and various pivotal themes of the Prologue.
Their research illustrates the possibility of identifying varied and deep structures within the
Prologue and suggests that the Prologue could be read from multiple angles.
Chapter 3 discusses various types of parallelism and patterns of chiastic structure which
constitute the basic elements of complex parallelism and the criteria for identifying the
chiastic structure as an adequate methodology for the analysis of the Prologue. Among the
various types of parallelism which were proposed and advanced by the previous scholars,
synonymous parallelism, antithetic parallelism, synthetic parallelism, staircase parallelism,
and inverted parallelism are employed and the chiastic structure, including various extended
figures of chiasm, is classified into three patterns: the A-B-A' pattern, the A-B-B'-A' pattern
and the A-B-C-B'-A' pattern. In addition, four criteria for identifying the chiastic structure are
selected and modified for this research, among the criteria applied by the previous scholars.
We discuss some textual-critical issues in Chapter 4, before embarking on analysis of the
structure of the Prologue. Among them, we argue that only in the case of three verses textual
variants raise debatable issues: e.g., the textual variants of punctuation of verse 3, the textual
variants of the number of the relative pronoun and of the verb in verse 13, and the textual
variants with regard to monogenh.j qeo,j in verse 18.
Chapter 5 explores the structure of the Prologue with complex parallelism in order to reveal
both ‘Belief’ and ‘Logos’ as the fundamental themes of the Prologue. In complex parallelism,
complex chiastic structure and complex inverted parallelism combine structurally and
semantically. Both complex structures have surface and deep structures: In complex chiastic
structure, the surface structure is formulated with macro chiastic structure and each parallel
section is described as various types of parallelism and chiastic patterns. This complex
chiastic structure focuses on the theme of ‘Belief’. On the other hand, in complex inverted
parallelism, the surface structure is formulated with macro inverted parallelism and each
parallel section is illustrated as various chiastic patterns. All concepts and themes regarding
the ‘Logos’ are described in the complex inverted parallelism.
The final chapter sets out to reveal the correlation between ‘Belief’ and the ‘Logos’ in the
concluding summary of our research. In complex parallelism, the complex chiastic structure
reveals that ‘Belief’ is the pivotal theme of the Prologue, whereas, the complex inverted
parallelism presents the ‘Logos’ as the only object of ‘Belief’. In other words, the former
describes that the readers should believe; the latter describes what/whom they should believe
in. Therefore, the Prologue focuses on both the theme of ‘Belief’ and the ‘Logos’. / AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing is om die verband te ondersoek tussen ‘Geloof’ en die ‘Logos’,
as kernbegrippe in die Proloog van die Johannes Evangelie, deur gebruikmaking van ‘n
‘kompleks-parallellisme’, en om die literêre styl wat in die Proloog aangetref word te verstaan,
en om deur literêre metodes wat voorheen in hierdie verband gebruik is te kombineer en so
bruikbaar te maak vir die interpretasie van die Proloog. Die hipotese is dat die Proloog saam
met die breër teologiese bedoeling van die Evangelie volgens Johannes gelees moet word,
naamlik dat die Proloog lesers tot geloof in die ‘Logos’ wil oproep.
Hoofstuk 2 beskryf hoe verskillende benaderings die tema en struktuur van die Proloog
ontdek en voorgestel het, naamlik ‘n opeenvolgende lees (‘n tematiese benadering) en ‘n
literêre lees (‘n strukturele benadering). Die eerste leesstrategie stel die ‘Logos’ voor as die
kerntema van die Proloog, terwyl die tweede leesstrategie verskillende literêre stylfigure soos
parallellismes, chiasmes en alternatiewe komplementêre literêre modelle, asook sleuteltemas
van die Proloog, beskryf. Sulke navorsing illustreer die moonltikheid om verskillende en diep
strukture binne die Proloog te identifiseer, en suggereer dat die Proloog uit verskillende hoeke
gelees kan word.
Hoofstuk 3 bespreek die verskillende tipes parallellismes en patrone van chiastiese strukture
wat die basiselemente uitmaak van kompleks-parallellisme en die kriteria vir die
identifisering van chiastiese struktuur, as voldoende metodologie vir die analise van die
Proloog. Die verskillende tipes parallellisme wat al geïdentifiseer is, sluit in sinonieme
parallellisme, antitetiese parallellisme, sintetiese parallellisme, trap-parallellisme en
omgekeerde parallellisme; chiastiese strukture word gewoonlik in drie vorme geklassifiseer:
die A-B-A' patroon, die A-B-B'-A' patroon, en die A-B-C-B'-A' patroon. Verder word vier
kriteria vir die identifisering van chiastiese strukture geselekteer uit die kriteria wat in die
verlede aangewend is, en aangepas vir hierdie navorsingsondersoek.
In Hoofstuk 4 word ‘n aantal teks-kritiese sake in die Proloog bespreek, voordat ‘n analise
van die struktuur gedoen word. Van al die verskillende teks-kritiese sake, word daar
aangevoer dat slegs drie daarvan debat ontlok: bv. die teks-kritiese variante vir die punktuasie
in vers 3; die tekstuele variante vir die getal van die betreklike voornaamwoord en die
werkwoord in vers 13; en, die tekstuele variante met betrekking tot monogenh.j qeo,j in vers 18.
Hoofstuk 5 ondersoek die struktuur van die Proloog met behulp van kompleks-parallellisme
om sodoende beide ‘Geloof’ en ‘Logos’ as kernbegrippe in die Proloog aan te toon. In
kompleks-parallellisme word kompleks-chiastiese struktuur en kompleks-omgekeerde
parallellisme struktureel en semanties gekombineer. Beide kompleks-strukture het oppervlaken
dieptestrukture: in kompleks-chiastiese struktuur word die oppervlakstruktuur met makrochiastiese
struktuur geformuleer en elke parallelle afdeling word beskryf as verskillende tipes
parallellisme en chiastiese patrone. Hierdie kompleks-chiastiese struktuur fokus op die tema
‘Geloof’. Aan die ander kant, in kompleks-omgekeerde parallellisme, word die
oppervlakstruktuur geformuleer met makro omgekeerde parallellisme en elke parallelle
afdeling word as verskillende chiastiese patrone geïllustreer. Al die konsepte en temas met
betrekking tot die ‘Logos’ word beskryf in die kompleks-omgekeerde parallellisme.
Die finale hoofstuk het ten doel om die verband tussen ‘Geloof’ en die ‘Logos’ in ‘n
slotbeskouing bloot te lê. In kompleks-parallellisme, lê kompleks-chiastiese struktuur
‘Geloof’ as sleutelbegrip in die Proloog bloot, terwyl kompleks-omgekeerde parallellisme die
‘Logos’ as die enigste voorwerp van ‘Geloof’ oorhou. Met ander woorde, die eersgenoemde
beklemtoon dat die lesers moet glo; die laasgenoemde beklemtoon in wie of wat hulle moet
glo. Die Proloog fokus dus op beide die temas ‘Geloof’ en die ‘Logos’.
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Interaction between scholarly and non-scholarly reading of Genesis 11:1-9 in the South African contextRathbone, Mark 03 1900 (has links)
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2006. / The interaction between scholarly and non-scholarly readings of Genesis 11:1-9 in the South African context refers to the transformation in biblical hermeneutics from the world of the text to the world of the reader and the post-colonial critique of Western essentialist scholarly modes of reading the Bible.
This study explored three essentialist modes of scholarly reading from the South African context that perpetuated imperialism and colonialism: Anglocentric -, Afrikaner - and Anti-colonial modes of reading. Non-scholarly readings of Bible Study Groups, African mythology and artworks of Azaria Mbatha view the text as subject. Non-scholarly readings, from the margin of the South African context, informed by a holistic and interconnected cultural discourse, deconstruct essentialism and constructs responsible readings of the Bible. These readings deconstruct centralistic essentialist discourses and construct a liminal space for new creative and responsible readings of the Bible in the South African context that stimulates healing. The ubuntu reading of Genesis 11:1-9 by Desmond Tutu reflects this. His reading incorporates the African connected reading praxis of non-scholarly readings, from the margin of the 'South' African context, and makes use of scholarly discourse. Tutu's mode of reading leans on Western humanism and ecclesiology that does not follow a critical-holistic cultural discourse. The African Independent Church developed as a reaction to Western ecclesial structures. In the African Independent Church the concept, Moya or Spirit functions as a reading matrix that deconstructs the discriminatory and exclusive forces of essentialist disconnection. The study proposes that a Moya reading is an open-critical and inclusive theological-ethical concept. The interpretative thrust is decolonial, deconstructing essentialism and creating a liminal space, for new responsible readings of Genesis 11:1-9. A Moya reading is holistic and connects people to the land, a perspective that is foreign to essentialist scholarly readings of Genesis 11:1-9.
This study contributes to the hermeneutical debate in South Africa, Africa and the global context by emphasising the importance of a continued interaction between scholarly and non-scholarly readings of the Bible from the margin.
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Prophetic rhetoric : a multidimensional interpretation of Amos 9Rinquest, Linzay 04 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The issue of the identification of the audience/s of the final chapter (chapter 9) in the
book of Amos is currently moot. That is, there currently are as many opinions as there
are scholars who have in some form or the other made some inference as to the
identification of the audience. The same is true for the preceding chapters in the book.
The reasons for the divergence in opinions as to the identification of the audience varies
from the methods chosen for engaging the text to reasons that are not always easy to
identify. Yet the opinions are often freel y shared in the monographs, commentaries,
dissertations and scholarly journal articles. This dissertation aims to follow an approach
that is more interpretatively accountable and responsible in dealing with the
identification of the audience/s of Amos and in particular chapter 9. This goal is best
achieved by interacting with the scholars as they have recorded their findings in the
various scholarly publications while engaging the text with a suitable method.
The method chosen by this study for achieving the intended purpose is the
multidimensional approach of Vernon Robbins, termed socio-rhetorical criticism. This
approach aids in the study of the text by uncovering the various "textures" of the text.
These textures are identified by Robbins as innertexture, intertexture, social and cultural
texture, ideological texture and sacred texture. As socio-rhetorical criticism does not
overtly take into account the influence of the reader in the production of the meaning of
the text and how this influences interpretative results, it would be necessary to
investigate how to incorporate the influence of reader-response methodology to make
the results more responsible and accountable. The majority of scholarly opinion sees at least three possible audiences identifiable
within the book of Amos. These audiences are identified as eighth, seventh and sixth
century in setting. Yet the reasons for such identification is often not clear and greatly
debated. Differences in opinion have often resulted in religious questions being raised
regarding the authority and intention of the text should these various audience
identifications be accurate.
This study seeks to understand and identify the main influences that determines the
conclusions on various audience identification and present an approach that would be
more suitable to answer the question more clearly. The particular influence that this
study demonstrates is the reinvention of texts by identifying the layers of
reinterpretation contained in the text by identifying its implied audience/so It is this
identification that allows the text to be applied to current readers as they identify with
the process of reinvention and ethically accountable interpretation. / AFRIKAANSE OPSOMMING: Daar bestaan op die oomblik geen finale beslissing aangaande die identiteit van die
toehoorders van die finale hoofstuk van die boek van Amos nie Met ander woorde, daar
is op die oomblik so veel opinies as wat daar kenners is wie op een of ander manier
gevolgtrekkings aangaande die identiteit van die toehoorders van die boek gemaak het.
Redes aangaande die verskillende opinies om die identiteit van toehoorders vas te stel
wissel van die metodes gekies om die teks te bestudeer tot redes wat rue al te maklik is
om te identifiseer nie. Maar gevolgtrekkings word openbaarlik in monografiee,
kommentare, proefskrifte en akademiese artikels aangaande die boek gepubliseer.
Hierdie proefskrif stel as doel om 'n metode van studie te volg wat meer
verantwoordelik en verantwoordbaar is ten opsigte van die identifikasie van die lesers
van die boek Amos en in besonder aangaande hoofstuk 9. Hierdie doel sal ten beste
bereik word deur saam met die kenners te debateer soos hulle opinies vasgele is in
publikasies en terwyl die teks bestudeer word.
Die metode wat hierdie studie gaan gebruik, is die multidimensionele benadering van
Vernon Robbins, sosio-retoriese kritiek. Hierdie metode benader die teks deur die
verskillende teksture van die teks te ontbloot. Hierdie teksture is deur Robbins
verduidelik as intertekstuur, intratekstuur, sosiale en kulturele tekstuur, ideologiese
tekstuur en teologiese tekstuur. Omdat sosiale-retoriese kritiek nie duidelik die invloed
van die leser in ag neem wanneer dit die produksie van die bedoeling van die teks
betrek, sal dit vir hierdie studie nodig wees om hierdie invloed deur leser-respons kritiek te benader. Die doel hiermee sal wees om die resultate van die studie meer eties
verantwoordbaar en verantwoordelik te maak.
Die meeste kenners bevestig ten minste drie toehoorders in die boek van Amos. Hierdie
toehoorders word geidentifiseer in agtergrond as agste, sewende en sesde eeu. Maar
soos alreeds gestel, die redes vir hierdie identifikasie is altyd nie duidelik nie. Verskille
in opinies het soms daartoe gely dat teologiese vrae aangaande die outoriteit en doel van
die teks gevra is sou die identifikasie van verskillende toehoorders waar wees.
Hierdie studie stel ten doel om die verskillende aspekte wat die gevolgtrekkinge
beinvloed aangaande die identifikasie van toehoorders te identifiseer en 'n benadering te
volg wat meer geskik is om die vraag beter te kan beantwoord. Hierdie studie
demonstreer dus dat die interpretasie van die teks deur die verskillende lesers bepaal
kan word deur die teks te bestudeer vanuit die oogpunt van die verskillende interpretasie
binne die teks. Dit is hierdie identifikasie wat die toepassing van die teks moontlik maak
vir huidige lesers soos hulle identifiseer met die proses van die herinterpretasie en etiese
verantwoordelike interpretasie van die teks.
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Wisdom and Ubuntu : a close reading of Proverbs 1-9 in dialogue with African UbuntuDe Wet, Daniël Paulus 04 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: The aim of this dissertation is to demonstrate that a dialogue can be established between
wisdom in Proverbs 1 - 9 and ubuntu. This dialogue becomes evident from a close
reading of Proverbs 1 - 9 and from a study of the correspondence between the
worldviews found in ancient Israel and Africa respectively.
Umuntu ngumuntu ngabantu is a Zulu saying that has its equivalent in nearly every sub-
Saharan culture. Briefly, it translates to: "A human being is a human being because of
(other) human beings." This points to a uniquely African view of human beings. This
communal emphasis is also found within the wisdom literature of the Old Testament. The
sages of the Old Testament attach great importance to harmony in the community and
strongly emphasise obedience to wisdom as a way of accomplishing this harmony.
The dialogue between wisdom and ubuntu is especially challenging from an academic
point of view. On the one hand, wisdom highlights valuable aspects of African ways of
life, principles and ideas that are often overlooked or ignored. On the other hand, ubuntu
holds the promise of a nonwestern tradition that has been misread and marginalised in
history, but that is reclaiming its place.
A close reading is used to interpret the particular words, images and organisation of the
scenes or passages in Proverbs 1 - 9. The interaction between the worldviews of ancient
Israel and Africa leads us to further conclusions, identifying gaps in our knowledge and
pointing to directions that could be followed in hermeneutics of which scholars have been
unaware up to now. It also helps to sharpen the focus on wisdom by suggesting new
perspectives of interpretation. The dialogue between wisdom and ubuntu leads us to fresh,
exciting insights and a deeper understanding of issues that are of central concern in the
field of wisdom theology research.
In Proverbs 1 - 9, wisdom theology is redefined from an ubuntu perspective. The
dialogue between wisdom and ubuntu thus leads us to a new development within wisdom theology. It helps us appreciate the new emphasis on communality. This does not happen
in isolation. i1Ji1' m~tl'is identified as the primal source of wisdom. It must be regarded,
however, in combination with the emphasis on living in communion with others. The
essence of the new understanding - an existential understanding of wisdom - leads us
towards appreciating the interrelatedness between human beings.
Creation theology can be understood as deed/consequence theology, where the intimate
relationship between experiencing divine awe and living in communion with others
becomes evident. The dialogue between wisdom and ubuntu redefines the
deed/consequence or causality aspect of wisdom theology as the "goal" of the wise.
It is not the aim of this dissertation to copy some previously developed theological
approach from one context into another, but rather to stimulate creative hermeneutical
thinking with regard to African views on Old Testament wisdom literature. In this study
we come to the conclusion that Afrocentric hermeneutics has the potential to be more
responsive to the context of the Old Testament wisdom literature than Western
theological exegesis has been. / AFRIKAANSE OPSOMMING: Die oogmerk van hierdie proefskrif is om aan te dui dat daar 'n dialoog bestaan tussen
wysheid in Spreuke I - 9 in die Ou Testament en die Afrikakonsep ubuntu. Hierdie
dialoog word duidelik wanneer 'n mens Spreuke 1 - 9 noukeurig lees en wanneer jy die
ooreenkomste bestudeer tussen die verskillende wereldbeelde wat in antieke Israel en
Afrika aangetrefword.
Umuntu ngumuntu ngabantu is 'n Zoeloegesegde waarvoor gelyksoortige begrippe in
feitlik elke Afrikakultuur suid van die Sahara bestaan. Dit kan vertaal word as: "'n Mens
is 'n mens as gevolg van (ander) mense." Dit dui op 'n unieke Afrika-wereldbeeld.
Hierdie klem op die lewe in gemeenskap vind ons ook in die wysheidsliteratuur van die
Ou Testament. Die Ou-Testamentiese wysheidsleraars heg groot waarde aan harmonie
binne die gemeenskap en rig 'n sterk appel tot gehoorsaamheid aan die wysheid om
harmonie te bewerkstellig.
Die dialoog tussen wysheid en ubuntu bied 'n groot uitdaging veral vanuit 'n akademiese
perspektief. Aan die een kant beklemtoon wysheid talle waardevolle aspekte van die
Afrikaleefwyse, -beginsels en -idees wat dikwels misgekyk word. Aan die ander kant kry
die konsep ubuntu sy regmatige plek binne die verstaan van 'n niewesterse tradisie wat
dikwels in die verlede gemarginaliseer is.
'n Noukeurige lees van die teks van Spreuke 1 - 9 word gebruik om sekere begrippe en
parafrases beter te verstaan. Die interaksie tussen die wereldbeelde van antieke Israel en
Afrika lei daartoe dat nuwe denkrigtings in die hermeneutiek, wat tot op hede nog nie
ontgin is nie, geidentifiseer word.
Die dialoog tussen wysheid en ubuntu bied dus aan navorsers 'n instrument om Spreuke 1
- 9 vanuit 'n nuwe hermeneutiese perspektief te lees. Die interaksie tussen die
verskillende wereldbeelde van antieke Israel en Afrika lei tot verdere konklusies; leemtes
in ons verstaan en vertolking word byvoorbeeld uitgewys. Verder bied dit nuwe perspektiewe op die veld van die interpretasie van wysheid. Die dialoog tussen wysheid
en ubuntu lei tot nuwe, opwindende insig en 'n beter verstaan van kwessies wat binne die
navorsing oor wysheidsteologie van belang is.
Die wysheidsteologie in Spreuke I - 9 word geherdefinieer vanuit 'n ubuntu-perspektief.
Die dialoog tussen wysheid en ubuntu lei dus tot 'n nuwe ontwikkeling binne die
wysheidsteologie. Dit stel ons in staat om die k1em op gemeenskaplikheid beter te
verstaan. Hierdie nuwe verstaan vind egter nie in isolasie plaas nie. i1VPn~rl' is steeds
die vertrekpunt vir die verstaan van wysheid. Die bogenoemde dialoog kan beter verstaan
word deur die klem wat gele word op die lewe in gemeenskap met andere. Die kern van
hierdie nuwe verstaan - 'n eksistensiele verstaan van wysheid - bring in ons 'n groter
bewuswording van die onderlinge verbondenheid tussen mense.
Skeppingsteologie kan verstaan word as oorsaak/gevolg-teologie, waar die noue
verhouding tussen ontsag vir God en lewe in verbondenheid met andere duidelik word.
Die dialoog tussen wysheid en ubuntu herdefinieer die oorsaaklgevolg- of
kousaliteitsaspek van wysheidsteologie as die "doel" van die wysheidsleraar.
Die doel van hierdie proefskrif is nie om 'n teologiese benadering vanuit een konteks
op 'n ander een van toepassing te maak nie, maar eerder om kreatiewe hermeneutiese
denke te stimuleer aangaande Afrikaperspektiewe op Ou-Testamentiese
wysheidsliteratuur. Deur hierdie studie kom ons tot die gevolgtrekking dat Afrosentriese
hermeneutiek die potensiaal het om 'n beter verstaan tot die konteks van Ou-
Testamentiese wysheidsliteratuur te bied as wat Westerse teologiese eksegese kon.
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The search for order and the maintenance of mystery in Old Testament wisdom literaturePark, Byeong-Cheol 12 1900 (has links)
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: The aim of this dissertation is to investigate the concept of ‘wisdom’ in the Old Testament Wisdom Literature. This dissertation argues that the concept of ‘wisdom’ is both the search for order and the maintenance of mystery. The coexistence of order and mystery is suggested as a coherent theme of Wisdom Literature, and the various relationships between the two themes are explained as the particular voices in Wisdom Literature. Proverbs 16, Job 28, Ecclesiastes 3, and Sirach 24 exhibit the coexistent relationship between the two themes. While Proverbs 16 reveals an order prevailing coexistence, Ecclesiastes 3 exhibits a mystery prevailing coexistence. While Job 28 shows a dialogical coexistence, Sirach 24 illustrates a mysterious integrated coexistence between order and mystery. This coexistence of order and mystery is investigated by means of socio-rhetorical criticism. The voices of various textures such as inner texture, intertexture, social and cultural texture, and ideological and theological texture in Wisdom Literature reveal the coexistence and various types of coexistent relationships between the search for order and the maintenance of mystery. Inner texture analysis the literal and rhetorical nature of each text, revealing the themes such as the potential and the limitation of human beings and the fear of the Lord. Intertexture elaborates the themes as the search for order and the maintenance of mystery. Social and cultural texture explains the social and cultural setting of the theme, depending on the social topics such as the manipulationist and thaumaturgical response and the cultural categories such as dominant culture and contraculture. Based on this social cultural milieu, the sages or the authors of Wisdom Literature formulate a creation theology comprising of the search for order and the maintenance of mystery, criticising various ideologies such as royal ideology and the doctrine of retribution, and dominant cultures such as Hellenism and Judaism in each period. / AFRIKAANSE OPSOMMING: Die doel van hierdie dissertasie is om die konsep ‘Wysheid’ in die Ou Testamentiese Wysheidsliteratuur te ondersoek. Hierdie dissertasie voer aan dat die begrip ‘Wysheid’ sowel die soeke is na orde as na die behoud van misterie. Die saambestaan van orde en misterie word voorgehou as ‘n tema wat alle Wysheidsliteratuur saamvat. Die verhoudings tussen die twee temas word verduidelik as die verskillende stemme van elke vorm van Wysheidsliteratuur. Spreuke 16, Job 28, Prediker 3 en Sirach 24 toon die samehangende verhouding tussen die twee temas. Terwyl Spreuke 16 ‘n vervlegtheid toon waarin orde oorheersend is, toon Prediker ‘n saambestaan waarin misterie oorheersend is. Waar Job 28 ‘n samehang van dialoog toon, toon Sirach 24 ‘n misterie-geïntegreerde saambestaan van orde en misterie. Hierdie vervlegtheid van orde en misterie word ondersoek deur middel van sosio-retoriese kritiek. Die stemme van verskillende teksture soos binne-tekstuur, intertekstuur, sosiale en kulturele tekstuur asook ideologiese en teologiese teksture in die Wysheidsliteratuur wys op die saambestaan van verskillende tipes verhoudings tussen die soeke na orde en die behoud van misterie. Binnetekstuur ontleed die letterlike en retoriese aard van elke teks, en toon temas soos die potensiaal en die beperktheid van die mens asook die vrees van God. Intertekstuur brei die temas uit as die soeke na orde en die behoud van misterie. Sosiale en kulturele tekstuur van die tema word toegelig deur die sosiale en kulturele tekstuur, afhangende van die sosiale temas soos die manipulerende en thaumaturgiese response en van die kulturele kategorieë soos dominante- en kontrakulture. Gebaseer op hierdie sosiale en kulturele milieu druk die outeurs van die Wysheidsliteratuur die skeppingsteologie uit as die soeke na orde en behoud van misterie en kritiseer verskeie ideologieë soos die ideologie van konings, die vergeldingsleer, asook Hellenisme en Judaïsme in elke periode.
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