Text in Afrikaans / Die bydrae van die lsraelitiese wysheidsliteratuur word in die teologiese nadenke oor die wese sowel as die regverdigheid van God in 'n groot mate onderbenut gelaat. Dit hoef egter nie so te wees nie. lndien die wysheid van Israel teen die agtergrond of breer konteks van die ontwikkeling in die konvensionele oud-Oosterse wysheid en vanuit 'n toepaslike orienteringspunt benader word, kan die betekenis daarvan histories en eksegeties op so 'n wyse ontsluit word dat die relevansie met betrekking tot die teologiese gesprek oor God en die teodisee aangetoon kan word. In die lig hiervan word die kritiese wysheid van Israel aan die hand van 'n elliptiese ordeningsbeginsel, wat enersyds die heerskappy van God en andersyds die moontlikheid van gemeenskap tussen God en mens as wentelpunte het, histories en eksegeties ondersoek. Verskillende reaksies op 'n gemeenskaplike ervaring van God se transendensie word in die lsraelitiese wysheid gehandhaaf en ontwikkel. Al word die terme 'transendensie', 'immanensie' en 'teodisee' nerens in die wysheidstekste van Israel gebruik nie, kom die motiewe nogtans voor. Die alternatiewe wat gehandhaaf en uitgewerk word, beklemtoon die verband tussen godsbeskouing en die ervaring van God as of verwyderd of immanent. Op soek na die balans tussen die transendensie en immanensie van God, bied die kritiese wysheid van Israel wel 'n perspektief waarin so 'n omvangryke ervaring van die wese van God moontlik is dat die beperkinge van rasionaliteit, en daarom ook vrae wat uit die teodisee-vraagstuk voortvloei, oorkom kan word. / The contribution of the sapiential literature of ancient Israel to theological reflection on both the essence and the justice of God is to a large extent neglected. This need not be the case. If Israelite wisdom is approached from a suitable vantage point and against the background or in the wider context of the sapiential movement in the ancient Near East, it becomes possible to historically and exegetically unravel the meaning and relevance of Old Testament wisdom in theological discussion of God and theodicy. In this light a historical and exegetical exploration of Israel's critical wisdom is undertaken with the aid of an elliptical guiding principle in which the supreme lordship of God is the one focal point, and the possibility of intimate communion between God and humans the other. Different reactions to a common experience of the transcendence of God are maintained and developed in the wisdom of ancient Israel. Although the terms 'transcendence', 'immanence' and 'theodicy' are never used in their wisdom texts, the motifs themselves did occur. The connection between the God concept and the experience of God as either remote or immanent, is emphasized by the alternatives which are developed in both the conventional and critical wisdom. In search of balance between the transcendence and immanence of God, the critical wisdom of Israel does offer a perspective within which comprehensive experience of the essence of God is possible to such an extent that the limitations of rationality, and therefore also the questions emanating from the riddle of theodicy, can be exceeded. / Biblical and Ancient Studies / Th. D. (Ou Testament)

Text in Afrikaans / Die bydrae van die lsraelitiese wysheidsliteratuur word in die teologiese nadenke oor die wese sowel as die regverdigheid van God in 'n groot mate onderbenut gelaat. Dit hoef egter nie so te wees nie. lndien die wysheid van Israel teen die agtergrond of breer konteks van die ontwikkeling in die konvensionele oud-Oosterse wysheid en vanuit 'n toepaslike orienteringspunt benader word, kan die betekenis daarvan histories en eksegeties op so 'n wyse ontsluit word dat die relevansie met betrekking tot die teologiese gesprek oor God en die teodisee aangetoon kan word. In die lig hiervan word die kritiese wysheid van Israel aan die hand van 'n elliptiese ordeningsbeginsel, wat enersyds die heerskappy van God en andersyds die moontlikheid van gemeenskap tussen God en mens as wentelpunte het, histories en eksegeties ondersoek. Verskillende reaksies op 'n gemeenskaplike ervaring van God se transendensie word in die lsraelitiese wysheid gehandhaaf en ontwikkel. Al word die terme 'transendensie', 'immanensie' en 'teodisee' nerens in die wysheidstekste van Israel gebruik nie, kom die motiewe nogtans voor. Die alternatiewe wat gehandhaaf en uitgewerk word, beklemtoon die verband tussen godsbeskouing en die ervaring van God as of verwyderd of immanent. Op soek na die balans tussen die transendensie en immanensie van God, bied die kritiese wysheid van Israel wel 'n perspektief waarin so 'n omvangryke ervaring van die wese van God moontlik is dat die beperkinge van rasionaliteit, en daarom ook vrae wat uit die teodisee-vraagstuk voortvloei, oorkom kan word. / The contribution of the sapiential literature of ancient Israel to theological reflection on both the essence and the justice of God is to a large extent neglected. This need not be the case. If Israelite wisdom is approached from a suitable vantage point and against the background or in the wider context of the sapiential movement in the ancient Near East, it becomes possible to historically and exegetically unravel the meaning and relevance of Old Testament wisdom in theological discussion of God and theodicy. In this light a historical and exegetical exploration of Israel's critical wisdom is undertaken with the aid of an elliptical guiding principle in which the supreme lordship of God is the one focal point, and the possibility of intimate communion between God and humans the other. Different reactions to a common experience of the transcendence of God are maintained and developed in the wisdom of ancient Israel. Although the terms 'transcendence', 'immanence' and 'theodicy' are never used in their wisdom texts, the motifs themselves did occur. The connection between the God concept and the experience of God as either remote or immanent, is emphasized by the alternatives which are developed in both the conventional and critical wisdom. In search of balance between the transcendence and immanence of God, the critical wisdom of Israel does offer a perspective within which comprehensive experience of the essence of God is possible to such an extent that the limitations of rationality, and therefore also the questions emanating from the riddle of theodicy, can be exceeded. / Biblical and Ancient Studies / Th. D. (Ou Testament)

The intention of this research is to develop a homiletical approach that will better equip the preacher in proclaiming the Glory of God. The study comes in a context where there has been a legitimate shift in emphasis in the direction of the listener, but it is the contention of this study that the pendulum has swung away from the pre-eminence of God that should permeate sermons being preached. Having established the need for a renewed apprehension of God in preaching the writer examines the general preaching landscape leading up to and including the 21st century. This part of the study includes some of the influences on the present day understanding on the role of knowledge and the questioning of God’s ability to communicate truth to man. The study also shows how these influences have led to a focus in preaching on human feeling and experience. The weight of Gods glory is then examined with the consequent implication of God’s passion for His own glory and the need for all preaching therefore to be Theo-centric. This is reinforced by an examination of the transcendence of God, unfolding the dangers of domesticating God by eliminating a sense of mystery as to the infinite nature of God. An overview of more recent developments in homiletical theory is examined demonstrating the conspicuous absence of the pre-eminence of God in preaching. A summary of the following three preaching models is presented; expository, narrative and topical, to provide a basis for later comparison. Key theological convictions and practices necessary to proclaim the Glory of God are then identified from the literature study. These are then used in a questionnaire compiled to be used in churches where the listeners are exposed to the three identified preaching models. The results from the empirical study is then analysed in the light of the theory presented in the literature studies. On the basis of these outcomes the following guidelines were recommended: -- Guidelines on determining the content of the sermon. -- Guidelines on the focus of the sermon. -- Guidelines on the content of the sermon. -- Guidelines on believing that God is primarily concerned about Himself leading to greater confidence in God’s grace to sinful people. And then finally, concluding that if the desired goal of proclaiming the Glory of God is to be consistently accomplished, then the expository model of preaching is best suited to the task. / Thesis (PhD (Practical Theology))--University of Pretoria, 2007. / Practical Theology / unrestricted

It was certainly a primary concern of the Second Vatican Council, facing the Third World in a post-colonial era, to show a maximum respect for humanity's invincible cultural pluralism (GS, 44, 58). Hence the emphasis on the primordial and unique missionary principle of incarnation, is derived directly from the scandalous belief that God became one of us in everything except sin (cf Heb. 2:14-18; 4:15). The Christian understanding of the relationship between God and humankind is dominated by this incarnationcd theme, which takes seriously the meaning of finitude, flesh and history. The incarnational self-donation, through which humanity is embraced from within, involved an incomprehensible self-emptying (cf. Phil 2:6-8). In giving himself to us in this intrinsic manner the divine Logos discounts his divinity and humbles himself that he might become truly one of us. Jesus of Nazareth is not a disguise used by God, not a human outer garment covering the divinity, not something foreign to what we are. / Systematic Theology / M.Th. (Systematic Theology)

It was certainly a primary concern of the Second Vatican Council, facing the Third World in a post-colonial era, to show a maximum respect for humanity's invincible cultural pluralism (GS, 44, 58). Hence the emphasis on the primordial and unique missionary principle of incarnation, is derived directly from the scandalous belief that God became one of us in everything except sin (cf Heb. 2:14-18; 4:15). The Christian understanding of the relationship between God and humankind is dominated by this incarnationcd theme, which takes seriously the meaning of finitude, flesh and history. The incarnational self-donation, through which humanity is embraced from within, involved an incomprehensible self-emptying (cf. Phil 2:6-8). In giving himself to us in this intrinsic manner the divine Logos discounts his divinity and humbles himself that he might become truly one of us. Jesus of Nazareth is not a disguise used by God, not a human outer garment covering the divinity, not something foreign to what we are. / Systematic Theology / M.Th. (Systematic Theology)

One of the central issues of early Christianity was the identity of Jesus Christ. Paul and other early Christians discussed this question within the framework of traditional Jewish monotheism and used the language of deity to describe Christ. This thesis explores how and why they integrated the two concepts of monotheism and the deity of Jesus. As a window into this process, it particularly examines Paul’s discourse in 2 Cor 3:16–4:6, employing grammatical-historical exegesis with insights from rhetorical criticism and Oneness Pentecostal Christology. We consider three fundamental questions: (1) What does the exalted language concerning Christ in this text represent? (2) How did Paul reconcile the deification of Jesus with his monotheistic heritage? (3) Why did Paul deify Jesus? What interests were served, and what were the practical consequences? The conclusion is that early Christians, prior to and including Paul, worshiped Jesus within a Jewish monotheistic context and not as a result of Hellenization. They viewed Jesus as the revelation of the one God, not as a second deity or a different personage. Although they reinterpreted their core beliefs in light of Jesus, they did not see their worship of Jesus as violating their core beliefs. The evidence from Paul’s Corinthian correspondence does not require an explicit binitarian or trinitarian model, but it reveals that many early Christians viewed God as both transcendent and immanent and worshiped Jesus as the God of Israel manifested in human identity. We identify four significant socio-rhetorical factors in the monotheistic deification of Jesus: (1) In a context of rapid social change it enabled Christians to combine Hebrew monotheism with Greek longing for universals, thereby claiming both traditional heritage and Christocentric distinctiveness. (2) It gave them a unique social identity and cohesiveness. (3) It affirmed their soteriological experiences, beliefs, and outreach. (4) It positioned the movement to attract all people, moving the new faith beyond Jewish ethnicity and traditional boundary markers so that it became a universal monotheism with a missiological focus. The socio-rhetorically constructed identity of Jesus Christ defined the identity of the early Christians. The result was a distinctively Christian faith. / New Testament / D. Th. (New Testament)

One of the central issues of early Christianity was the identity of Jesus Christ. Paul and other early Christians discussed this question within the framework of traditional Jewish monotheism and used the language of deity to describe Christ. This thesis explores how and why they integrated the two concepts of monotheism and the deity of Jesus. As a window into this process, it particularly examines Paul’s discourse in 2 Cor 3:16–4:6, employing grammatical-historical exegesis with insights from rhetorical criticism and Oneness Pentecostal Christology. We consider three fundamental questions: (1) What does the exalted language concerning Christ in this text represent? (2) How did Paul reconcile the deification of Jesus with his monotheistic heritage? (3) Why did Paul deify Jesus? What interests were served, and what were the practical consequences? The conclusion is that early Christians, prior to and including Paul, worshiped Jesus within a Jewish monotheistic context and not as a result of Hellenization. They viewed Jesus as the revelation of the one God, not as a second deity or a different personage. Although they reinterpreted their core beliefs in light of Jesus, they did not see their worship of Jesus as violating their core beliefs. The evidence from Paul’s Corinthian correspondence does not require an explicit binitarian or trinitarian model, but it reveals that many early Christians viewed God as both transcendent and immanent and worshiped Jesus as the God of Israel manifested in human identity. We identify four significant socio-rhetorical factors in the monotheistic deification of Jesus: (1) In a context of rapid social change it enabled Christians to combine Hebrew monotheism with Greek longing for universals, thereby claiming both traditional heritage and Christocentric distinctiveness. (2) It gave them a unique social identity and cohesiveness. (3) It affirmed their soteriological experiences, beliefs, and outreach. (4) It positioned the movement to attract all people, moving the new faith beyond Jewish ethnicity and traditional boundary markers so that it became a universal monotheism with a missiological focus. The socio-rhetorically constructed identity of Jesus Christ defined the identity of the early Christians. The result was a distinctively Christian faith. / New Testament / D. Th. (New Testament)

Text in German, summaries in German and English / Diese Masterarbeit handelt von Transzendenzmomenten angesichts des Anderen und nimmt damit Bezug auf einen der einflussreichsten Philosophen der Gegenwart, Emmanuel Levinas. Philosophiegeschichtlich bildet der linguistic turn den Kontext dieses Diskurses. So wird der Wandel im Denken, der mit dem linguistic turn einhergeht, anhand verschiedener philosophischer und theologischer Essays reflektiert und auf das Problem der Gewalt im Prozess des Erkennens hin zugespitzt. In Diskussion mit den Schriften Dietrich Bonhoeffers leistet diese Arbeit hinfort einen Beitrag zum systematisch-theologischen Diskurs über Gottesoffenbarung in zwischenmenschlichen Beziehungen und über Ethik. In Auseinandersetzung mit Levinas und Bonhoeffer baut diese Arbeit eine Brücke zwischen postmodernem, dekonstruktivistischem Denken und der fortwährenden theologischen Aufgabe, Gottes Sein mittels menschlicher Sprache Ausdruck zu verleihen. / This master thesis is about moments of transcendence in face of the other by means of one of the most important philosophers in our days, Emmanuel Levinas. The philosophically based historical context is represented by the term linguistic turn which marks a change of thinking within the 20th century. To outline this change the thesis brings several philosophical and theological essays up for discussion which leads to the problem of power in the process of recognition. Bringing up Dietrich Bonhoeffer’s writings, this research will make a contribution to the systematic-theological discourse about God revealing himself within relationships and about ethics. Furthermore it builds a bridge between postmodern anti-constructivist thinking and the continual theological task of using human language to explore God’s being. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)