The basic aim of the study is to investigate the relationship between a number of christological and ecclesiological themes. The first section of the essay is concerned with the identification of the traditions employed by the author in his presentation of an ascension theology in 1:20-23 and 4:8-10. Having once established these traditions, an attempt is made to trace a Traditiongeschichte for them. The second part of the essay is concerned with the relationship between the ascension theology and the kephale and pleroma motifs which are present in both pericopes. This investigation necessitates an examination of the Pauline theology. At the same time within this section an attempt is made to trace the source of the pleroma terminology as used by the author of the epistle. In the third section of the essay the interest is more general; an attempt is made to discover how the "component parts" of the author's ascension theology are used elsewhere in the epistle. In the fourth and last section of the essay the interest is again with traditions, specifically the use made of the traditions inherent in the ascension pericopes in the epistle in the writings of both the Church Fathers and of authors outside the main stream of Christian thought.

No description available.

M.A. / The emphasis of this study will be on the interpretation of the gender images and metaphors found in Ephesians. The use of metaphors in the ancient time and the influence thereof in the present-day interpretation of New Testament texts will be the main focus. The metaphor has been investigated in the theological, scientific and literary fields of study. Without becoming too involved in the arguments surrounding the use and meaning of metaphors, it is important to establish the relation between the metaphors used in Ephesians and the images of the ancient times. In the letter to the Ephesians two different bodies are being used as metaphors for the church, namely a male body in Ephesians 4:13 and a female body in Ephesians 5:27. The image of the body is being expressed through various body related metaphors in Ephesians. These metaphors are remarkable, because the church is being compared to the perfect male body of Christ, but also to the female body that should first be cleansed and sanctified before it can be presented to Christ as glorious without having a spot, wrinkle or blemish (Eph 5:26-27; Nortjé-Meyer 2003:735). It seems as if the ancient patriarchal and cultural view of the male and female bodies form the basis of the metaphors in Ephesians. The purpose of this study is to analyse, according to a feminist-critical reading, the metaphors of the body as well as other relevant metaphors in Ephesians that are used to portray the functioning of the church. The metaphors of Ephesians are being used within the context of the functioning of the church (male body) and the functioning of the household (female body). The cultural context of this letter portrays the male as the head of the female in the same way as Christ is portrayed as the head of the church. This view can no longer be maintained in a society where gender equality is a basic right. Traditional theological commentaries on Ephesians view these utterances of the author as authoritative and thus accept the male as the head of the female. The metaphor in Ephesians 1:20-23 that portrays Christ as the head of the body is related to the gender roles of Ephesians 5:22-33 by these commentaries. The conclusion is that the male should rule over the female in the same way that Christ rules his body, namely the church. The male is being portrayed as an exemplar of Christ and is therefore seen as the authoritative figure, the head and the ruler of his wife, children and servants. It is remarkable that these metaphors of Ephesians are still influencing the 21st century church. Women are still seen as the subordinates and the “others” lacking the authority of the man. The authoritative vii structures of today’s local churches are definitely still being influenced by the traditional interpretations of the gender images of Ephesians. The ancient Mediterranean society functioned according to a complex hierarchical structure that included patrons, clients, slaves as well as males, females and children. The principle of honour and shame formed the foundation of the social structure of this time. The male was responsible for the honour of his family and had to control the females and thus protect the family from shame. Status and class determined a person’s position in the ancient Mediterranean society. In the context of the New Testament texts the female’s identity was seen as inferior to the absolute dominance of the male. The early church was influenced by these cultural gender roles in the practice of their religion. Naturally the author too was influenced in the use of the metaphors portraying the image of the church. The interpretation of New Testament texts like Ephesians 5:22-33 cannot be done without considering the patriarchal culture of the ancient world and its influence on the authors and translators of the Bible. The interpretation of the Bible must be done in the context of the present day. The challenge of interpreting Ephesians is to understand the message without being blinded by the cultural patriarchal and hierarchical structures of the text. Different views are being held regarding the authorship or Ephesians. Divine authority was given to Ephesians due to the early church’s view that Paul was the author. Today, however, the authorship is being debated, and the more generally accepted view is that a follower of Paul wrote Ephesians. The patriarchal system that appointed the wife, child and slave as subordinate to the rule of the husband, father and master are being confirmed in Ephesians 5 and 6, while Paul abolished this hierarchical system in Galatians 3:28. These two chapters of Ephesians depict the author’s disapproval of female involvement in the community and especially in the religious activities, as was the case in Ephesus at the time. The author of Ephesians wanted to return to the traditional, patriarchal system and affirm the male as ruler over his household. He uses the strongest possible image to assist him in this purpose and compares the male to Christ as ruler and head of the church, thereby strengthening the male’s position of dominance. It seems as though Ephesians affirms the female’s position in the household, but at the same time excludes her from public responsibilities and leadership in the early church. This cultural, patriarchal image of the female is problematic and it is the purpose of this study to seek answers in this regard that are relevant for today’s church.

The focus of this thesis is on the way in which the theology of the author of the Epistle to the Ephesians is both shaped by and shapes the appropriation of OT texts and themes, especially in Eph 2:11-22. This reveals an overarching theme, not only in 2:11-22, but in the whole letter, of the Davidic scion who builds his new temple consisting of Jews and Gentiles together. The creation and growth of this new humanity is expressed using temple imagery and by appropriating OT texts that are concerned with the eschatological pilgrimage of the Gentiles to Zion. Ephesians is concerned with the transformed walking that is inherent to membership of the Messiah’s people. It is further concerned that this corporate entity should function as God’s dwelling place on earth; unity and loving relationships therefore being the burden of Ephesians’ paraenesis. This entire process is summed up at the gateway to the letter’s paraenesis in the phrase “learn the Messiah.” The discipleship thus conceived is about much more than (but not less than) individual transformation. The temple/dwelling place theme imparts a corporate dimension to growth that is crucial if the Messiah’s people are to function as they ought. This functioning is given further definition, however, by the expansionist element introduced by the temple theme and texts, as well as the framing of membership of the Messiah’s people in explicitly covenantal terms. Ephesians may thus be seen as a letter whose purpose is to induct believers into the privileges and responsibilities of the Messiah’s new humanity, to give them the self understanding that they constitute corporately the new temple and to convince them that the manner of their “walking” is the means by which the unity and integrity of God’s dwelling place is both expressed and maintained.

New Testament / M.Th. (New Testament)

New Testament / M.Th. (New Testament)

Deur na die kriteria en uitsprake rondom die voorkomstes van die term 'Verborgenheid' in die Tweelingbriewe Kolossense en Efesiers te kyk, teen die agtergrond van die 'Toekomstige Dinge' (Jh 16.13) wat deur die Heilige Gees in die Progressiewe Openbaring van God aan die skrywers van die Nuwe Testament bekend gemaak was, word dit ontdek dat daar 'n splintemuwe skepping, die Corpus Christi, waarvan Christus die Hoof is, as hierdie Verborgenheid aan Paulus, na Handelinge 28 in die i gevangenis geopenbaar was, naamlik die Kerk wat daar I eers tot stand gekom het. Die Kerk, wat hoofsaaklik uit gelowige Heidene bestaan, het sedertdien as God se kanaal van heil tot die wereld gedien in die plek en onafhanklik van nasionale Israel, wat volgens Ou Testa- mentiese profesie, God se kanaal van Heil tot die wereld moes wees, onder en saam met wie die Heidene die Here moes dien. God het dus tot op Handelinge 28 steeds verbondmatig met Israel omgegaan om hulle tot bekering te probeer lei en het dit gevolglik tot op daardie stadium uitsluitlik gegaan om dit wat die Ou Testament geprofeteer het, naamlik die Koninkryk van God vir Israel. Maar weens hulle onboetvaardigheid, is Israel deur God verhard en in Handelinge 28 ter syde gestel as Sy kanaal en het Hy Sy Koninkryk program opgeskort en het God Hom tot die Heiden gewend. Daar was dus geen sprake van 'n 'Kerk' in die Handelinge tydperk gewees nie! / Biblical and Ancient Studies / M. Th. (New Testament)

Deur na die kriteria en uitsprake rondom die voorkomstes van die term 'Verborgenheid' in die Tweelingbriewe Kolossense en Efesiers te kyk, teen die agtergrond van die 'Toekomstige Dinge' (Jh 16.13) wat deur die Heilige Gees in die Progressiewe Openbaring van God aan die skrywers van die Nuwe Testament bekend gemaak was, word dit ontdek dat daar 'n splintemuwe skepping, die Corpus Christi, waarvan Christus die Hoof is, as hierdie Verborgenheid aan Paulus, na Handelinge 28 in die i gevangenis geopenbaar was, naamlik die Kerk wat daar I eers tot stand gekom het. Die Kerk, wat hoofsaaklik uit gelowige Heidene bestaan, het sedertdien as God se kanaal van heil tot die wereld gedien in die plek en onafhanklik van nasionale Israel, wat volgens Ou Testa- mentiese profesie, God se kanaal van Heil tot die wereld moes wees, onder en saam met wie die Heidene die Here moes dien. God het dus tot op Handelinge 28 steeds verbondmatig met Israel omgegaan om hulle tot bekering te probeer lei en het dit gevolglik tot op daardie stadium uitsluitlik gegaan om dit wat die Ou Testament geprofeteer het, naamlik die Koninkryk van God vir Israel. Maar weens hulle onboetvaardigheid, is Israel deur God verhard en in Handelinge 28 ter syde gestel as Sy kanaal en het Hy Sy Koninkryk program opgeskort en het God Hom tot die Heiden gewend. Daar was dus geen sprake van 'n 'Kerk' in die Handelinge tydperk gewees nie! / Biblical and Ancient Studies / M. Th. (New Testament)

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This thesis interacts with the generally held view that Ephesians is a general epistle with no concrete historical context and contingency, by arguing that this letter addresses particular religious concerns and beliefs of the believers of Ephesus and surrounds. A focussed literary survey of the religious-historical material of the western Mediterranean region in the first century AD is conducted, with particular attention paid to the cult of the Ephesian Artemis and the prevalence of magic. Special focus is placed upon Ephesians 1:15-23, which is exegeted using both grammatical-historical and socio-rhetorical methods of interpretation to gain insights into how the author employed and reformulated contemporary terms and concepts to demonstrate the lordship of Jesus Christ. Serious consideration of the religious and magical context of the first century Greco-Roman world when interpreting this letter to the Ephesians may open many possible avenues for future study, particularly in the area of understanding the letter in an African context. / AFRIKAANSE OPSOMMING: Hierdie studie tree in dialoog met die algemene opvatting dat die Efesiërs-brief ’n algemene brief of omsendskrywe was, wat geen besondere historiese konteks of dringende saak aangespreek het nie. Die studie oordeel dat die brief spesifieke religieuse sake en oortuigings van die gelowiges in Efese en omgewing aangespreek het. Deur ’n literêre oorsig is daar gefokus op die religieushistoriese materiaal van die westelike Mediterreense area in die eerste eeu nC, met besondere nadruk op die Artemis-kultus en wydverspreide magie. Spesiale klem is geplaas op Efesiërs 1:15-23, wat met behulp van beide grammatikaalhistoriese en sosio-retoriese metodes geëksegetiseer is ten einde te bepaal hoe die outeur kontemporêre terme en konsepte wat die heerskap van Jesus Christus demonstreer, gebruik en herformuleer het. Noukeurige oorweging van die religieuse en magiese konteks van die eerste-eeuse Grieks-Romeinse wêreld ten tyde van die interpretasie van Efesiërs mag deure open vir moontlike verdere areas van studie, veral met die oog op die verstaan van die brief in ’n Afrika konteks.

In this thesis I argue that the letter of Ephesians contains a coherent argument and that this argument is animated by the ideology of divine warfare. This ideological tool was utilized throughout the ancient world to assert and defend the cosmic supremacy of national deities, and appears throughout the Old Testament in texts that declare the exalted status of Yahweh over all other gods and over the forces of chaos that threaten creation. This ideology is applied to Ephesians with the result that what many regard as the central portion of the letter-Ephesians 2--contains a complete cycle of this mythological pattern. Here, within a context of praise and worship (1:1-19), the cosmic Lordship of Christ is asserted (1:20-23) and the triumphs of God in Christ over the powers that rule the present evil age are elaborated (2:1-22). God in Christ has triumphed over the powers that hold humanity captive to death by raising believers to life and seating them in the heavenlies with Christ. Further, Christ triumphs over the powers and their divisive effects within humanity by creating a new unified humanity that shares in the life of God in Christ by the Spirit. I then attempt to demonstrate that reading Ephesians through this lens provides satisfying solutions to a number of problems in subsequent sections of the letter. The 'autobiographical' remarks in Eph 3:2-13 are not intended as an apostolic defence, but rather are an explanation of how Paul's imprisonment, which would appear to be a devastating argument against the cosmic Lordship of Christ, actually serves to epitomize and reinforce that exalted status. I also argue that the difficult quotation of Psalm 68 in Eph 4:8 finds a satisfying solution through the application of divine warfare ideology. Finally, I argue that this reading demonstrates that the two halves of Ephesians are integrally related-that the exhortatory portion is a call to the New Humanity to engage in divine warfare against the evil powers, embodying the triumph of God in Christ in their corporate life.