Proefschrift--Brussel--Universitaire faculteit voor protestantse godgeleerheid, 1995. / Bibliogr. p. [233]-238. Résumé en anglais.

Texte remanié de: Dissertation--Theologische Fakultät--Innsbruck, 2003. / Bibliogr. p. 271-293.

Doctoral diss.--Cambridge, GB--University. / Bibliogr. p. 184-191. Index.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This thesis is an ideological critical analysis of Ezekiel 16 and 23 in the South African context of Intimate Partner Violence. The ideology of patriarchy and the ideology of violence were used as a hermeneutical framework in the interpretation of the occurrences patriarchy and violence in Ezekiel 16 and 23. The ideological critical analysis of Ezekiel 16 and 23 consist of an extrinsic and intrinsic analysis. Accordingly it is assumed that the presumed audience is the ruling class in exile. In the extrinsic analysis the semantic, syntactic, and morphological occurrences of the marriage metaphor, adultery/prostitution, sexuality, violence metaphors, rape, and shame in Ezekiel 16 and 23 was researched. It was found that adultery/prostitution fulfills a central role in these texts. Therefore, the sexuality in the texts operates as a transition to the violence in Ezekiel 16 and 23. The research of the social context of the abovementioned themes made it clear that the covenant making aspect of the marriage is an important theme in Ezekiel 16 and 23, and that adultery is seen in a worse light than prostitution because of the detrimental effect adultery had on the covenant part of the marriage. It was further found that sexuality was socially strictly controlled, and that the ideology of violence occurred among the ruling class as an honorable form of war. In the intrinsic analysis the rhetorical and theological power of the abovementioned themes was researched. It was found that the vehicle of the implicit patriarchy of the marriage has the ability to provide the tenor of the marriage metaphor namely the YHWH-Israel relationship (the covenant), with more rhetorical and theological power. In the proposals for a contextual reading of Ezekiel 16 and 23, the problem of a violent God was considered, arguing that the covenant creates a space for this understanding of God, but also that this divine image can by ethically reinterpreted in connection to the covenant. The idea of a violent God was further discussed in terms of the Theodicy question. An ideological critical analysis is able to acknowledge the anger of God, but also the anger of humans. In connection to Intimate Partner Violence the metaphors in Ezekiel 16 and 23 cannot be seen as innocent and ought to be critically evaluated. / AFRIKAANSE OPSOMMING: In hierdie tesis is ʼn ideologies kritiese analise van Esegiël 16 en 23 gedoen in die Suid-Afrikaanse konteks van Intieme Maat Geweld. Die ideologie van patriargie en die ideologie van geweld is gebruik as ʼn hermeneutiese raamwerk om die voorkoms van patriargie en geweld in Esegiël 16 en 23 te interpreteer. Die ideologies kritiese analise van Esegiël 16 en 23 bestaan uit ‘n ekstrinsieke en ‘n intrinsieke analise. Hiervolgens word aangeneem dat die veronderstelde gehoor die heersersklas in ballingskap is. In die ekstrinsieke analise word die semantiese, sintaktiese, en morfologiese voorkoms van die huweliksmetafoor, ontrouheid/prostitusie, seksualiteit, geweldsmetafore, verkragting, en skaamte in Esegiël 16 en 23 ondersoek. Daar is gevind dat ontrouheid/prostitusie ʼn sentrale rol in die tekste vervul. So bied die seksualiteit in die tekste ‘n oorgang na die geweld in Esegiël 16 en 23. In ‘n sosiale ondersoek ten opsigte van die bogenoemde temas is daar gevind dat die verbondsluiting van die huwelik ‘n belangrike tema in Esegiël 16 en 23 is, en dat ontrouheid in ʼn ernstiger lig as prostitusie gesien is, omdat ontrouheid aan die vrou se kant die verbond van die huwelik kon skade aandoen. Daar word verder aangetoon dat seksualiteit sosiaal streng beheer is, en dat die ideologie van geweld by die heerserklas voorkom in terme van eerbare vorme van oorlog. In die intrinsieke analise is die retoriese en teologiese krag van die bogenoemde temas ondersoek. Daar is gevind dat die voertuig van die implisiete patriargie van die huwelik oor die vermoë beskik om die tenoor van die huweliksmetafoor, naamlik die YHWH-Israel verhouding wat uitmond in die verbond, meer retoriese en teologiese krag te gee. In die voorstelle vir ‘n kontekstuele lees van Esegiël 16 en 23 is daar gekyk na die probleem van ‘n gewelddadige God en hoe die verbond ruimte laat vir hierdie verstaan van God, maar ook hoe hierdie Godsbeeld eties herinterpreteer kan word ten opsigte van die verbond. Die idee van ‘n gewelddadige God is verder in terme van die Teodisee vraagstuk bespreek. ‘n Ideologies kritiese analise het die vermoë om God se woede te erken, maar ook die woede van die mens in oënskou te neem. Ten opsigte van Intieme Maat Geweld kan die metafore in Esegiël 16 en 23 nie as onskuldig gesien word nie, en moet krities geëvalueer word.

This thesis advances a claim for the centrality of a politics of peace in early Christianity, with particular focus given to the letters of Paul and the Gospel of Matthew. In brief, I argue that Paul’s task of announcing the gospel to the nations involved calling and equipping assemblies of people whose common life was ordered by a politics (by which I mean, chiefly, a mode of corporate conduct) characterised by peaceableness, and this theological politics was a deliberate participation in the political order announced and inaugurated by Jesus of Nazareth. To this end, there are three main components of the thesis. Chapter Two is focused on the Gospel of Matthew, particularly the way in which violence (and peace) are constructed by the evangelist. Chapter Three bridges the first and third components of the thesis, attending to the important question of the continuity between Jesus and Paul on the issue of non-violence. The third component involves two chapters. Chapter Four attempts to identify the trajectory of violence and peace in Paul’s biography and in the “biography” of his Galatian converts (as he portrays it), and the fifth chapter traces the presence of this non-violent gospel in (arguably) Paul’s earliest letter. The intended effect is to show that a politics of non-violence was an early, central, non-negotiable component of the gospel, that its presence can be detected in a variety of geographical expressions of early Christianity, that this (normally) “ethical” dimension of the gospel has a political aspect as well, and that this political dimension of the gospel stands in stark contrast to the politics of both the contemporary imperial power and those who would seek to replace it through violence.