Recent explorations in New Testament hermeneutics registers the need for a more wholistic approach to the text that also takes into consideration the role of the interpreter. This thesis investigates the potential of the theological method of jesuit theologian Bernard Lonergan (d. 1984) in the task of interpretation. His methodology is promising as a hermeneutical tool as his theological framework takes into consideration both theological operations and the theologian as subject. While this study finds that there are distinct advantages in his approach, it also finds that there is need for development in the affective realm. In this regard, the work of Robert Doran is drawn on as a complement to Lonergan's methodology. Doran's contribution is significant, yet it is also restrictive. To broaden the perspective, the thesis draws on Jungian psychological material and it is suggested that both Lonergan's and Doran's findings can be more fully exploited as a hermeneutical tool, if the understanding of the role and function of the symbol is expanded.

The OT manifests considerable theological diversity. But if it is in some sense 'one' book, its diverse viewpoints should be capable of being brought into a coherent mutual relationship. One approach sets the OT's varied viewpoints against the background of their varied contexts. It is necessary to go on, however, to ask whether certain contexts allow individual theological themes to emerge more clearly or more profoundly than others. Examples are considered. The theme of the people of God in the OT is considered at greater length. What it means to be the people of God varies in different periods, but the eras of the theocratic nation and of the afflicted remnant allow the deepest insights to emerge. A second approach is to see some theological perspectives as preferable to others. If we are to continue affirming the scriptural status of the whole OT, it is necessary to make clear that such a judgment evaluates the relative worth of different viewpoints rather than totally rejecting some. The varied levels of material in Deuteronomy illustrate the point Its behavioural values and its theological perspective are accompanied by a pastoral strategy which -starts where people are as sinners and where they are in their cultural context. A third approach seeks to formulate one OT theology by constructing a new whole in which all the diverse material can find its own place. Examples are considered. The tension between creation (order, cosmos) and salvation (history) is considered at greater length. The OT material as a whole suggests that the world God redeems is the world of God’s creation; the world God created is one that needed to be redeemed; man is redeemed to live again his created life before God; redeemed humanity still looks for a final act of redemption/re-creation.

'Spiritual formation' is a popular term today, but definitions of its meaning vary. It is usually thought of from the perspective of the disciple rather than from the perspective of the mentor, who accompanies and guides the disciple in the formation process. This thesis seeks to contribute to a greater understanding of the spiritual formation process by a close examination of Paul's perspective as one forming the protégé. Chapter 1 surveys writers who have written on topics related to spiritual formation, and then formulates research questions based on the surveys. Then, current definitions of spiritual formation are compared, identifying areas of agreement and disagreement and notes that there has been only limited study of this theme in Paul's writings. Chapter 2 offers a definition of spiritual formation based on 1 Thessalonians, and explores its key features on the evidence of this letter. From 1 Thessalonians, it is stated that Paul would find the term 'spiritual formation' inadequate and suggests the term 'Christian formation' instead. Also, impartation is identified as an important element in this Christian formation process. Chapter 3 surveys the other letters generally accepted as Pauline, arguing that, while Paul’s basic understanding of Christian formation remains consistent throughout his ministry, certain developments in his understanding can also be identified. Chapter 4 analyses and compares methods of impartation from his contemporary world that may have influenced Paul. Chapter 5 studies Paul’s method of impartation. The verb in 1 Thess. 2:8, metadidōmi, sheds light on the impartational activity practiced by Paul and his associates. Three dimensions of impartation can be discerned: the cognitive, affective, and relational dimensions. The issue of Paul and power based on the postmodern perspective is also discussed. Chapter 6 draws conclusions from the study and reflects on possible implications for the practice of Christian formation today.

This mini-dissertation is an investigation into wealth and poverty, land and class issues. These issues are very topical in the current South African political debate. The land issue, especially, is and will for the foreseeable future remain, a contentious issue especially on the African soil (cf. for instance the Zimbabwe situation, Khoi-San land claims). The question asked is, can the Bible make a valuable contribution to solving these problems? This study investigates whether Qoheleth can make a meaningful contribution to issues such as wealth and poverty, class and land. The book Qoheleth was chosen for its apparent “revolutionary” stance against traditional wisdom. In wisdom literature and tradition, the sages are known to situate themselves between the wealthy and the poor. Forming part of the protest phase of development of wisdom thought, it was necessary to evaluate Qoheleth to determine on whose side he is on, the haves or have-nots? Does he also protest against economic injustice? An ideological appreciation of Qoheleth was done to determine this. It was found that Qoheleth reinscribes the status quo of his time in terms of established hierarchies. He disappoints on the issue of the haves and the have-nots and does not provide a way out of social injustice. He certainly is not much of a voice for the have-nots. Qoheleth’s apparent “revolutionary” stance is rather an intellectual reaction against the doctrine of retribution, but not in a political or social sense. The Old Testament prophets might be far more useful in addressing current issues on social injustice. / Prof. H. Viviers

The purpose of this study was to identify a selected set of perceived indicators of institutional quality for Bible colleges accredited by the Accrediting Association of Bible Colleges (AABC). From the literature, 67 indicators of institutional quality in higher education and Bible colleges were identified and collected in a questionnaire, the Inventory of Determinants of Quality for Bible Colleges (IDQBC). The IDQBC was mailed to Bible college presidents, faculty members, alumni, and alumnae representing all 73 Bible colleges in the United States accredited by the AABC. Of the 448 surveys mailed, 309 were returned for a response rate of 69%. The analysis of variance (ANOVA) procedure was executed for each of the 67 IDQBC indicators to determine if the group means of the four study groups were significantly different. Of the 67 indicators evaluated, 12 were found to have significant differences among the study groups at the .01 level. Therefore, the study groups were in agreement as to the relative weight they assigned to 55 of the 67 indicators. Of these 55 indicators, 46 were rated as important or very important when considering the quality of a Bible college, while 9 were rated as less important when considering the quality of a Bible college. The results of this study point to four conclusions regarding the study groups' assessment of quality in Bible colleges. First, there was a high degree of agreement reported as to the importance of indicators of institutional quality in Bible colleges. Second, student outcomes were reported to be the most important indicators of institutional quality in Bible colleges, especially outcomes related to Biblical values and ideals. Third, indicators related to the teaching mission of Bible colleges were reported to be the next most important determinants of institutional quality. Fourth, indicators related to institutional demographics, resources, and student services were reported to be among the less important indicators of institutional quality.

This thesis examines the word order of Biblical Hebrew from the perspective of Information Structure, specifically in the articulation of a theory of focus structure. To focus is to mark an item as informationally prominent. The thesis proposes that 1) in Biblical Hebrew focus is expressed by word order and by pitch prominence; 2) the clause-initial position is marked for focus for both nominal and verbal clauses; 3) and Biblical Hebrew has three major clause types: (P represents predicate including verb; X represents an argument, a cover-ten-n for non-predicate elements. Capitals mark. focus indicated by word order and/or high pitch. ) a) Px Predicate-Focus Structure adds new information preferably to an active or accessible referent( commenting); b) Xp Argument-Focus Structure relates X with the missing argument of a presupposed proposition (identification); c) XP Clause-Focus Structure indicates that the clause has pragmatic implication(s) other than commenting and identification. These implications include (information level): activation of inactive referents; introduction of a brand-new referent; (inter-clausal level): exclamation/proclamation, contrast of the whole proposition, circumstantial clause; (text-unit level): onset functions, background information, climax and closure; and finally parallel construction and list structure. Most of these implications show non-sequentiality to or independence of the preceding texts informationally, temporally or logically. The thesis also explores the relationship between emphasis, intensification (loud voice), contrast, focus and word order. Emphasis is achieved through various means which include intensification (loud voice) and implicit contrast. Contrast is created not by fronting but only by the presence of the contrastive members (either explicit or implicit). Contrast belongs to contextual implicatures not to syntax. Intensification belongs to prosody not to syntax. Only focused constituents are contrasted or intensified. Detection of intensification (loud voice) in written texts is highly subjective.

This thesis investigates the literary structure and the rhetoric of persuasion of the book of Amos arguing that it was not compiled simply to preserve the prophet's words. Moreover, the present work challenges the common redaction-critical view that regards the book as the result of a lengthy redactional process involving several generations of redactors who continually adapted it to guarantee its relevance for changing times and circumstances. Against this view, it is argued that the book was compiled shortly after the time of Amos, and that it was intended to capture or present the debate between Amos and his original eighth-century Israelite audience. Interpreting the book within a communication-theoretical framework, and employing the methodological tools provided by rhetorical criticism, it is claimed that it has been compiled for a specific persuasive purpose. That is to say, those responsible for the book in its present form presented the debate between Amos and the Israelites in order for it to function as a warning for a pre-exilic Judean audience. To be more specific, when read in the light of the catastrophic events of 722 BCE, the presentation of Amos struggling - and failing - to convince his contemporaries of the imminent divine punishment is a powerful warning admonishing Judean readers/hearers not to repeat the stubborn attitude of their northern brothers and sisters lest they too be severely punished by Yahweh. In the introductory chapter, we outline our definition of rhetorical criticism, its interpretive potential and the interpretive tasks it engenders. This is done partly by contrasting the approach with the tenets, aims and interests that characterise redaction criticism, which then leads to a discussion of the issues of synchrony and diachrony. In addition, the involvement of the reader in the interpretive process is looked at followed by an outline of the methodological steps of the rhetorical-critical enquiry. Chapter two, in turn, discusses the macro structure of the book beginning with a review of recent proposals. An approach is then advocated that takes into account the 'oral world' of the original hearers of the book, and seeks to establish what kind of structural markers would have been recognisable in such an oral setting. In chapter three, the rhetorical situation and the rhetorical problem that caused the production of the book are considered. This is followed by a discussion of its overall rhetorical strategy, which, as we noted earlier, is best described in terms of a presentation of the debating prophet intended to function as a warning to pre-exilic Judean readers. Chapters four to six then look at Amos 1-4 applying the rhetorical-critical notions mentioned above. Finally, our concluding chapter briefly considers the issue of rhetorical effectiveness.

This present research is motivated by observing the diversity of views held in understanding the portrayal of Solomon in 1 Kgs 1-11, its importance in resolving the problem of the composition of DtrH, and especially by a certain doubt about the pervasive Josianic understandings of Solomon. The main concern of the present study is to establish a sound understanding of Solomon as portrayed in I Kgs 1-11 in relation to the theories of the composition of Kings, especially the Josianic redaction theory. This study seeks to understand Solomon in 1 Kgs 1-11 from the perspective of the text's persuasive function in relation to the reader. Chapter one surveys modem researches on Kings in general and the Solomon narrative (1 Kgs 1-11) in particular. It shows that the essential question in studies of Kings and the Solomon account is the understanding of the thematic tensions in relation to their composition. This chapter also argues that a rhetorical approach is methodologically relevant in solving the question. Chapter two defines what rhetorical criticism is, and in relation to the definition, shows how a rhetorical approach will be applied to our study of 1 Kgs 1-11. Rhetorical criticism is a methodology concerned with determining the means of persuasion employed in the communication, through an analysis of the text in its final form. This chapter also establishes four practical steps for discovering the argumentative or persuasive function of the Solomon text: the rhetorical unit, arrangement (dispositio) and style (elocutio), argumentation (inventio), and finally the rhetorical situation and the original reader. Following these steps, chapter three identifies 1 Kgs 1-11 as a rhetorical unit by showing 1 Kgs 1-2 as the true beginning of the narrative through the structural and rhetorical connections between 1 Kgs 1-2 and 3-11. Chapter four examines how 1 Kgs 1-11 as a persuasive narration has been arranged in order to have an impact on the reader's apprehension of the Solomon narrative. It shows the concentric structure of 1 Kgs 1-11 based on the function of repetition, which guides the reader to the picture of Solomon's incapacity in his 'covenant relationship' with Yahweh. Chapter five examines I Kgs 1-11 from the point of view of argumentation or invention, and deals with the understanding or evaluation of the issue in I Kgs 1-11. The narrator in 1 Kgs 1-11 shows the reader Solomon's failure in the relationship with Yahweh based on his ethical and rational, and emotional, appeal. Chapter six defines the rhetorical situation which causes the existence of 1 Kgs 1-11. It shows that Kings would be a fitting response to the rhetorical situation of the Jewish exilic community in Babylon. The community may have held very different views about their past, their identity, or the continuity of the covenant relationship with Yahweh in the exilic or post-exilic period. Our conclusion in this study of 1 Kgs 1-11 is that the subtle portrayal of Solomon in 1 Kgs 1-11 does not display a Josianic standpoint, but an exilic view, persuading the Babylonian exiles to recover their covenant relationship with Yahweh or to find a new understanding of this through the portrayal of Solomon in the light of his inevitable failure in relationship with Yahweh.

The book of Habakkuk is traditionally divided into five sections: the prophet's two laments, Yahweh's two responses and a concluding psalm. The first three of these sections are found in ch. I and are typically interpreted according to a question-and-answer format. That is, the prophet complains, Yahweh answers, and the prophet complains again. Many scholars suspect that this dialogue continues into the first half of ch. 2, saying it contains Yahweh's second answer, and some scholars go so far as to say the dialogue persists into ch. 3, saying it contains the prophet's final response. Even though the majority of scholars agree that at least the first half of Habakkuk represents a dialogue between the prophet and Yahweh, there is very little consensus regarding the identity of a vision which Yahweh briefly mentions in ch. 2. This vision appears to be a matter of great importance for the prophet, and thus it seems reasonable to presume that properly identifying its content is crucial to the interpretation of the book. Hence, it is surprising that many commentators, rather than acknowledging the inconsistencies in scholarly opinion, give quick treatments of the vision, only offering their versions of the vision's content. Three of the most popular options are Hab. 2: 4 (or 2: 4-5), Hab. 2: 6-20, and Hab. 3: 3- 15. Each of these possibilities makes good sense in the context of the book, but each one also generally follows from the presumption that the record of the vision must fit into the dialogue framework. The following thesis will determine if this is a reasonable presumption to make and, on the basis of that finding, will propose a fourth possibility for identifying the vision. That is, when Yahweh commands the prophet to "Write (the) vision" (Hab. 2: 2), he is referring to the oracle recorded in Hab. 1: 5-11.

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