Interpretation of Scripture is not complete until it has been applied. Virtue and Vice examines the personal application of New Testament ethical lists. Catalogues of virtue and vice were common modes of instruction for both Greco-Roman philosophers and the rabbis of Hellenistic Judaism. New Testament writers also used this method to teach Christian morality. Their theological perspective and worldview, however, came from the Old Testament and its fulfilment in Jesus, the Messiah. In context, the NT ethical lists instruct, motivate, warn, and guide Christians toward right behaviour and harmonious relationships. The lists occur as one mode of instruction in larger paraenetic material. They must therefore be studied as sub-genres of these larger units. The classic list of Philippians 4:8 provides a guide to moral discernment (and action) that preserves the unity of the congregation in the humility of Christ. Personal application takes places in a biblical theological framework. The interpretation of a passage is viewed within the overall biblical progress of God's redemptive purposes. Biblical theology also assists the student to position himself/herself in relation to the passage under study. The literary nature of scriptural texts makes it necessary to distinguish the abiding theological principles from the merely cultural or occasional. A principle can be re-applied in a parallel contemporary context. Different genres (such as ethical lists) suggest ways to apply the text. For instance, ethical lists serve as ideals and examples of Christian conduct. The personal dynamics of faith in Christ, dependence upon the Holy Spirit, and a continual process of obedience contribute to the relevance of the text. These three together give the confidence that God's Word may be both understood and lived with fresh power for today. Several of the catalogues occur in contexts of Christian unity in the midst of ethnic and social diversity (Gal. 5:16-25;Eph. 4-6;Phil. 4:8;Col. 3:1-17). They depict an ideal of oneness in Christ between Jew and Gentile. This new identity in Christ does not remove, but transcends ethnic and status differences in local congregations. Models for intentionally implementing Christian unity are assimilation, diversity, and networking. / Systematic Theology / D.Th.

Text in German and English / Basing the following on the premise that one-seded balance of power in mission work impedes fellowship and partnership (chapter 2), it is the intention of this treatise to investigate, with the help of the method of text pragmatics and incorporating the Malian context (chapter 1), what findings from 1 Corinthians 9 are helpful towards dealing with the problem (chapters 3-4). Paul describes the problem of financial support in detail, yet actually it serves to lead to the real aim of the text, i.e. Paul, while in Corinth, lived exemplarily by renouncing, on his own free will, his apostolic rights, thus demonstrating a model of how the "strong" and the "weak" could treat each other in good partnership. Paul lived his apostolic freedom being bound to Christ and in responsibility for people. This mentality of incarnational lifestyle (chapter 5) enables us to put the missionary's behaviour and the partnership problem between Western mission agency and African church in their proper place both, christlogically, and ecclesiologically (chapter 6). When applying this to practice in missionary life (chapter 7), it becomes evident ... - what consequences renunciation on his own free will has on the missionary's status and social and communicative behaviour (chapter 7.2 and 7.3); - how "power, control and one-sidedness" may be reduced where partners in missionary work cooperate. When putting this in concrete terms we have to ask, how missionaries can contribute to strengthen their partner in the host country by renouncing their right to a say, within the structures on the national level (chapter 7.4). Additionally, possibilities of the African partner having more say in administering finances and in where the missionaries are to serve, are shown. On the international level, suitable management structures are to make clear that the West is ready to renounce one-sided control, and to invite African partners to share responsibilities on the highest level. Finally, it becomes clear that more interchurch partnership certainly reduces the hegemony of the mission agency, but, in the end, may stimulate the missionary effort (chapter 7.5). Annotations on financial support of missionary work ends this treatise. / Ausgehend von der Prämisse, dass einseitige Machtverhältnisse in der Missionsarbeit Gemeinschaft und Partnerschaft negativ beeinträchtigen (Kap. 2) verfolgt die vorliegende Studie das Ziel, mit Hilfe der textpragmatischen Methodik und unter Einbeziehung des malischen Kontextes (Kap. 1) zu untersuchen, welche Einsichten aus 1 Kor. 9 hilfreich sind, um dieser Problematik zu begegnen (Kap. 3-4). Obwohl Paulus das Problem der materiellen Unterstützung ausführlich darstellt, dient es letztlich nur als Hinführung zum eigentlichen Skopus des Textes. Dieser besteht darin, dass Paulus in Korinth freiheitlichen Verzicht auf Inanspruchnahme apostolischer Rechte exemplarisch gelebt hat und so ein Modell aufzeigt, wie "Starke" und "Schwache" partnerschaftlich miteinander umgehen können. Paulus lebt apostolische Freiheit als Bindung an Christus und in Verantwortung für Menschen. Diese Mentalität des inkarnatorischen Lebensstil (Kap. 5) ermöglicht es, das Verhalten des Missionars heute und die Partnerschaftsproblematik zwischen westlicher Missionsgesellschaft und afrikanischer Kirche sowohl christologisch als auch ekklesiologisch einzuordnen (Kap. 6). Bei der missionspraktischen Anwendung (Kap. 7) wird deutlich, ... - wie sich freiheitlicher Verzicht auf den Status und das soziale und kommunikative Verhalten des Missionars auswirkt (Kap. 7.2 und 7.3). - wie "Macht, Kontrolle und Einseitigkeiten" in der Kooperation der am missionarischen Handeln beteiligten Partnern reduziert werden können. Die Konkretionen beziehen sich auf die Frage, wie Missionare im Gastland durch freiwilligen Verzicht auf Mitspracherechte in den Strukturen auf nationaler Ebene zur Stärkung des Partners beitragen können (Kap. 7.4). Des Weiteren werden die Möglichkeiten verstärkter Mitsprache afrikanischer Partner bei der Verwaltung von Finanzen und dem Einsatzort der Missionare aufgezeigt. Auf internationaler Ebenen sollen adäquate Leitungsstrukturen die Bereitschaft des Westens zum Verzicht auf einseitige Kontrolle verdeutlichen und afrikanische Partner zur Mitverantwortung auf höchster Ebene einladen. Schliesslich wird deutlich, dass verstärkte zwischenkirchliche Partnerschaften zwar die Vormachtstellung der Missionsgesellschaft reduziert, aber letztlich die Missionsarbeit befruchten kann (Kap. 7.5). Anmerkungen zur finanziellen Unterstützung missionarischer Arbeit beschliessen die Abhandlung. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Reading the Fourth Gospel, one is struck by the amount of talk about Jesus. Many of the reports in John describing such talk reflect the social process of gossip in concert with other processes and dynamics involved in constituting social personages in the ancient Mediterranean world. Although there have been a few general treatments of gossip in the New Testament, none have focused on the subject of the gossip in John’s gospel, Jesus, the generative cause of the emergence of gossip traditions. The aim of this research project is to explore how gossip is involved in constituting Jesus as a shamanic figure in the Fourth Gospel. Building on the research of Pieter F. Craffert, and thus beginning with understanding Jesus as a shamanic figure, a viable framework for identifying and explaining features and functions of gossip is constructed after considering sociolinguistic studies and a number of ethnographies of extant traditional cultures of the Mediterranean. The framework is then brought to bear on texts in the Fourth Gospel reporting or describing gossip, in order to see how gossip contributes to constituting Jesus as a shamanic figure. As a result, this research offers a significant contribution to New Testament studies as it 1) represents an exploration and appropriation of gossip that has scarcely been exploited in the field, 2) provides a viable theoretical framework for positioning gossip vis-à-vis other pivotal first-century Mediterranean social values and processes, 3) models a new way to see and understand John’s gospel, and 4) is suggestive of an alternative to the reigning paradigm of conventional historical Jesus research in that it involves linking literary features about oral phenomena in John to a historically plausible figure thoroughly embedded in his social, cultural, and historical world. / New Testament / D.Th. (New Testament)

Text in English / The central thesis of the present study, entitled Alms or legs? A contextual reading of Acts 3:1-10 in the light of an alternative theory of hwnan development, is that when read contextually, some biblical texts are capable of empowering individuals and small groups for social and structural transformation (Human Development). A contextual reading of the story of the crippled beggar at the Jerusalem temple entrance (Acts 3: 1- 10), within a context of begging and lack of initiative in a small community in the Eastern Cape provides a good example of such texts. The "horizons" of the text's author and the text's present reader are drawn together, in the creation of a "symbolic universe" for the context of underdevelopment. This serves as a vision, a positive alternative for the underdeveloped and non-developed communities. Following an introductory chapter in which the purpose and context of the study are outlined, and methodological problems introduced, the study proceeds, in the second chapter, with an outline of the contextual approach, undergirded by the "alternative theory" of development, namely, a people centered development (as opposed to the "economic growth" approach). This does not only result in a grid or categories against which to read the text, it also provides a broad framework within which subsequent discussions of the subjects of beggars (Chapter 3) and miracles (Chapter 4) respectively, take place. The topics of beggars and miracles, like "alms or legs", are used on the same semantic level, thus suggesting that if beggars constitute a problem, then miracles provide a solution. In communities of antiquity under investigation, no evidence is found to support almsgiving as the basis of Christian social action. On the one hand, Christians advocated charity, which was a reflection of deep friendship and oneness; on the other, miracles in the Christian context served in part, to integrate those on the margins into the community (or church) by transforming their physical and psychological conditions. This makes a developmental reading, which then follows in chapter 5, the main chapter of the study, possible. The conclusions of chapter 5, which amount to a vision for Human Development, lead to the concluding chapter (Chapter 6) in which a way forward for development in the post-apartheid South Africa is suggested. / New Testament / D. Th. (New Testament)

This dissertation discusses the Singalovada suttanta, a text which is part of the Pali Canon and variants of which are also found in the Mahayana corpus. The Pali Text Society edition of this text is translated into both English and Afrikaans, and its place within the greater scheme of Buddhist religious philosophy and canonical literature is examined. It is concluded that the Singalovada suttanta is an integral part of Buddhist ethical teaching and that it displays clear connections to fundamental early Buddhist philosophy. The text is also checked for internal coherence and for variation between its different versions. It is shown how the ethical principles and practices that are expounded in the singalovada Suttanta can be applied to life in a modern society, and what this implies for the relationship between contemporary society, philosophy, religion and ethics generally / Religious Studies and Arabic / M.A. (Religious Studies)

Text in Afrikaans / "Teksbetekenis" staan sedert die opkoms van strukturalisme in die middelpunt van die diskussie in literere Kringe. Die ontwikkeling van lesersgeorienteerde teoriee en die opkoms van die konsep van "intertekstualiteit" het veral bygedra tot die bevraagtekening van die opvatting dat tekste 'n "eintlike" betekenis "het". In konserwatiewe kerklike kringe word daar egter nog baie gemaak van die Skrif as 'n regulatiewe dokument met een sensurerende eintlike of korrekte betekenis. Die opvatting is ook dat prediking Skrifprediking moet wees waarin slegs die Skrifwoord 'n plek het. Die opvatting strook nie met literere insigte nie. In hierdie studie word sekere aspekte van die literere gestalte van die Masoretiese 1 Konings 21 ontleed en die resultaat hiervan vergelyk met soortgelyke analises van die weergawe van die verhaal in vertalings (LXX, Vulgaat, Wycliffe, Purvey, en die Geneva Bible), oorvertellings (deur Josefus en Lukas), kommentare (in die kantlyne van Purvey-en Geneefse vertalings), preke en in 'n akademiese artikel. Die bevinding is dat elke weergawe, ongeag die genre daarvan, die verhaal op een of ander manier verander het en dat interpretasies wissel van mindere uitbouings tot die skep van nuwe verhale. Die situasie van die interpreteer- der het telkens die interteks gevorm wat 'n nuwe vertelling laat ontstaan het. Hoewel tekste betekenis mag he (wat dit moontlik maak om hulle met mekaar te vergelyk) is elke interpretasie 'n kontekstualisering wat onvermydelik 'n nuwe teks produseer. Die bevinding bring konserwatief-teologiese definisies van Skrifbeskoulike konsepte soos kanon, kanoniese betekenis, Skrifgesag en Skrifprediking ernstig in gedrang en noodsaak dringende herbesinning op daardie terreine / Since the rise of structuralism "textual meaning" has been at the centre of the literary debate. The formation of reader orientated theories and a concept like "intertextuality" contributed a great deal to the questioning of the idea that texts "have" a "real" meaning. However, in conservative church circles much is still being made of scripture as a regulative document with one censuring "real" or correct meaning. The conviction is, further, that preaching should be "scriptural", that is, sermons should only repeat what Scripture says. This view does not tally with insights gained from current literary theory. In this study certain aspects of the literary shape of the Massoretic version of 1 Kings 21 are analysed and the results compared with similar analyses of accounts of this narrative in translations (LXX, Vulgate, Wycliffe, Purvey and the Geneva Bible), re-tellings (by Josephus and Luke), comnentaries (Purvey and Geneva Bible margins), sermons and an academic article. It was found that each account, irrespective of its genre, in some or other way changed the narrative and that the interpretations vary from lesser extentions to the creation of completely new narratives. The situation of the interpreter constantly functioned as the intertext generating a new narrative. Even though texts may "possess" meaning (enabling one to compare them with one another) every interpretation is a contextualisation inevitably producing a new text. This conclusion seriously questions conservative theological definitions of concepts such as canon, canonical meaning, scriptural authority and scriptural preaching and necessitates urgent rethinking in these areas / Biblical and Ancient Studies / D. Th. (Ou Testament)

This dissertation constitutes a fresh interpretation of Exodus 34:29-35 and analyzes how the passage is used in both the Old and New Testaments. Chapter 1 is a historical overview of how this passage has been interpreted through the centuries. Chapter 2 provides an exegetical discussion of Exodus 32-34, which makes up the context of the passage in question. Chapter 3 argues that the primarily exegetical problem within this passage, the identification of the meaning of the verbal form of "qrn," is resolved by the recognition that it means "to shine" or "emanate light/rays" as opposed to "had horns" or other interpretations. The function of the entire phrase--"the skin of his face shone"--is fourfold: as a reminder or extension of Yhwh's presence at Sinai, to distinguish Moses in terms of status, to communicate Yhwh's "goodness," and to transition from the rebellion narrative in chapters 32-34 to the building of the tabernacle in 35-40. Knowing the function of the phrase sheds light on the concomitant matter of Moses' veil ("masweh"), which is more akin to a scarf than to a mask, and which functions simply to hide Moses' face when he is uninvolved with his role as mediator because his face was frightening and disturbing to the Israelites. The exegetical study in chapter 3 culminates in an explanation of the theology of Exodus 34:29-35, focusing on God's presence, glory, grace/compassion, and life/light. This thesis is developed in chapter 4, which shows that how certain OT passages highlight the image of a shining face as a theological metaphor for grace and compassion. Many later biblical texts (e.g., Num 6:24-27, portions of the Psalter and the book of Daniel) also echo this language in prayers and songs. In addition, idiomatic expressions about the "face" or the brightness of the face are found in some extrabiblical sources and ANE inscriptions, which confirm and validate the interpretation in chapter 3. Three further texts are examined with relation to the role of Sinai theophanies (1 Kgs 19), the "veiling" of God's presence in the future (Hab 3:1-4), and images of God's eschatological glory (Isa 60:1-5, 19-20). Chapter 5 applies the OT study to the NT, where special attention is given to three passages: the narrative of the transfiguration of Jesus in Matthew 17:1-8, Paul's statements in 2 Corinthians 3:7-18 about the old and new covenants, and the prologue to John's Gospel in John 1:1-18. Chapter 6 summarizes the study and concludes the work.

By quoting Deuteronomy 30:12–14 as the content of the message of the righteousness of faith over against Leviticus 18:5 and the righteousness of the law in Romans 10:5–8, Paul proclaims a promise fulfilled in accord with the original meaning of the text written by Moses in Deuteronomy. More precisely, Paul reads Deuteronomy 30:11–14 as an extension of the reality foretold in Deuteronomy 30:1–10, which points forward to the new covenant experience of faith-empowered obedience, or heart circumcision, which includes the internalization of the word of God—the eschatological torah—by the Spirit of God. What Paul has found in Deuteronomy 30:11–14 is a prophetic promise of righteousness which he declares fulfilled in the gospel of the Lord Jesus, the message of the righteousness of faith.

This dissertation argues that Daniel relied on earlier Old Testament texts and theological convictions when he expressed the hope of bodily resurrection, and his expression informed and shaped subsequent nonbiblical and biblical authors. Chapter 1 introduces the thesis, methodology, and preliminary issues pertinent to the following study. Chapter 2 is a survey of research. This survey shows what proposals scholars have made regarding the emergence of resurrection hope in the Old Testament, it references the intertestamental literature that scholars believe Daniel 12:2 influenced, and it cites the New Testament passages that scholars believe may echo Daniel 12:2. Chapter 3 sets Daniel 12:2 in its context. Relevant considerations include the structure of the book of Daniel, the precursors of resurrection in the book, and a detailed exegesis of Daniel 12:2. Chapter 4 examines the seeds of resurrection hope sown in the Old Testament prior to Daniel 12:2. This study progresses through the Law, Prophets, and Writings. By looking for theological convictions, images, and expressions that advocate a belief in resurrection, it will be evident Daniel 12:2 was not the first occurrence of such hope. Instead, Daniel 12:2 had many implicit and explicit precursors in the Law, Prophets, and Writings. Chapter 5 focuses on the intertestamental literature in order to show and explain how Daniel 12:2 influenced authors of pseudepigraphal and apocryphal literature. Chapter 6 focuses on the New Testament authors and explains the influence of Daniel 12:2 on the Gospels, the book of Acts, the Epistles, and the Apocalypse. This influence is not only lexical but conceptual, and it is the latter kind of influence that has been neglected with regard to Daniel 12:2. Chapter 7 is the conclusion. It summarizes the evidence presented in the foregoing chapters as well as reiterates the conclusions drawn from this evidence.

M.A. / The book of Ecclesiastes forms part of the wisdom genre, of Hebrew literature. It is a notoriously difficult book to interpret. The author, Qoheleth, displays an ideology and theology which is at variance with the rest of the Old Testament, namely protest wisdom. Finding the part Qoheleth plays, within the scope of the wisdom tradition, has troubled interpreters for years. This study, brings Socio-Rhetorics to bear on this problem. Rhetorical theory is used to try and bring about an understanding of how Qoheleth fits into the wisdom tradition. This study tries to show that Qoheleth dialogues with that wisdom tradition in order to develop his own argument. In particular, it shows that he quotes the book of Proverbs. How, Qoheleth, quotes Proverbs, and what he does with those texts, is illustrated in selected textual studies from Ecclesiastes. It was found that Qoheleth sharply criticise especially the simplistic over-evaluation of wisdom within traditional thought.