This thesis investigates the role of women in the early church as portrayed in 1 Timothy 2:9-15 using the recently-developed method of Rhetorical Analysis. It makes use of a rhetorical approach largely based on the method proposed by Kennedy, supplemented by insights from scholars who have emphasised the argumentative element in rhetoric. This method illustrates how the role of women in the church is decisively determined by the argument in the letter as a whole. A brief survey of classical rhetoric is given. The typical structure of a rhetorical discourse is listed with its component sections. The validity of using rhetorical analysis as a means for interpreting New Testament texts is justified. Textual units are identified from the structure of the text. Rhetorical insights are used to explain how the identified units cohere within the overall structure of the letter and how they relate to one another and interact. The thesis is developed that the section on women and teaching can only be meaningfully investigated in the light of the text as a whole and of the motifs in the letter. The thesis has a special focus on 2:9-15. This section is analysed in more detail than the rest of the text with the exception of 1 Timothy 1. As exordium, the latter provides the introduction to the situation dealt with in the letter, introduces the case, and sets the tone for the rest of the letter. The persuasive power of rhetoric in any situation depends to a large extent on its use of common tradition. The socio-cultural setting of the author is consequently analysed. Finally, the role of women in Graeco-Roman society is analysed in terms of motifs found in 1 Timothy 2:9-15.

This dissertation demonstrates that the Pauline corpus is sufficient to discern a distinction between self-interest and greed. The review of literature in chapter 1 reveals that definitions of greed often rely on such terms as “excessive” and “inordinate,” without defining the terms. Chapter 2 shows Paul’s expectation that believers work usefully in the church, home, and marketplace. Paul exhorted believers to work profitably to bring glory to God, serve others in love, and be self-supporting. Serving others is aided in the marketplace by the information conveyed by prices and profits. This chapter defines “sanctified self-interest” and highlights Paul’s encouragement to generosity. Chapter 3 employs interdisciplinary tools from accounting (income statement and balance sheet) to show greed is manifested as an insatiable desire for more and an unwillingness to give away possessions. The Pauline income statement indicates that greed causes sin at work, such as fraud or neglect. The love of money makes profit the ultimate goal rather than subduing creation and serving others. The Pauline balance sheet represents reasons for holding assets: sustenance, utility, security, and enjoyment. Beyond these assets, maintaining possessions devolves into greedy indulgence and signaling riches. Chapter 4 extends the distinction into standardized categories across cultures and through time by valuing goods in terms of the unchanging standard of hours of human life. Chapter 5 compares the Pauline categories to representative Second Temple Jewish literature to show that Paul’s views of avarice and economics were consistent with, but not identical to, this literature Chapter 6 compares the Pauline categories to representative Greco-Roman philosophical schools to show the fundamental differences with Epicurus, Seneca, and Aristotle. Even when all four superficially agree, the supporting rationale diverges radically. An important conclusion is that the methodology utilized in this dissertation imposes neither modern economic categories nor Pauline categories into every historical text. Chapter 7 summarizes the argument and underscores that the changes facing the church over the next two centuries will be even more rapid than the economic developments of the two centuries since the Industrial Revolution.

D.Litt. et Phil. / In the words of du Rand (1997:1), ' ... theology is the primary unifying thread in the narrative of the Apocalypse'. The reason for this is the God who occupies centre-stage in the book. God hold the entire book in His hand. Everything is linked to Him. The next step is to appreciate how God gives both a particular perspective and then a resultant thrust to the book. This perspective on life, history and salvation is called the world-view (Weltanschauung) in this thesis. It's the view from the position of transcendence. Yet unlike deists or the pagan helpless gods, the God of the Bible (which is also the God of the Apocalypse) is directly involved in the affairs of this world. This is true from creation in the past, the sustaining process, the saving reality and ultimately the terminating of history. It's at this point that this thesis chose the word 'influence' to be part of its title. It is God who initiates, sustains and terminates matters in the theological thrust. The theological thrust is not a mere evolutionary development or a dialectical process. God in His transcendence enters the process and thus becomes 'immanent'! 'The reader gets the impression that the whole drama originates with God on his throne, coming to earth through the Lamb, as God's agent, and concludes with God on his throne'. (Du Rand, 1997:4). Crucial to God's influence is the agency of the 'Lamb'. 'Christ's sacrificial death belongs to the way God rules on earth. What has been accomplished in heaven, namely God's reign, is visibly manifested on earth through the slaughtering of the Lamb' (Du Rand, 1997:11). The method is that of triumph through suffering, first - with apparent defeat. Then comes resurrection at the hands of God - an intervention of God as He accomplishes His purposes. This mode was demonstrated in the death and resurrection of Jesus. In turn - this becomes the model to the Church as it triumphs through suffering (See Rev.11:1-11).

M.A. / This work is aimed at dealing with the demand for the new ethos as proclaimed by the New Testament synoptic in view of the African context or perspective. The synoptic give a code of values by which the Christian church should live. The synoptic ethos is Jesus' ethos. Every nation and community is characterised by certain values of conduct. As a church we are also confronted by moments of decision making. This script is therefore attempting to answer or question the level of credibility taken at some point in life. Ethics which is a science of moral behaviour and principles of conduct , tells us that there is an expected way of behaviour from every individual in society. The question is when , when do we say that this is right , and when do we say this is wrong ? However, this script is not aimed at necessarily dealing with ethics in general. I have narrowed my subject to focus on the Kingdom ethos reflected in the synoptic. The only issue that one need to take into consideration is that all ethics have sources. The problem that existed in proclaiming Kingdom ethics has been religion. This script shows that religion and ethics are so interwoven that one cannot separate them. It is impossible for one to speak about one's moral behaviour and not include his religion. Religion tells people what to say and what not, what to eat and what not , where to go and what people to associate with and not. Religion and ethics are integrated in such w way that one cannot do without the other. One cannot speak about ethics outside religion. The ethos of the Jews came from their monotheistic religion, with the Law of Moses. Jesus' ethics came from His focus on the Kingdom which was both present and future. This shows again the problem of religion in Africa. African ethics have been drawn mostly from their own cultures , customs and religion. Jesus' Kingdom ethics, which is God centred, helps to show that all other sources are not relevant sources. Many church leaders in Africa are calling for an African religion and criticising the missionaries for having brought Western religion. The Kingdom ethics show how that it is not Western or African religion that matters much , all we need is the Christian religion and Jesus' ethos of the Kingdom. Finally the church is expected to play its role of reconciling this divided world. The purpose of the church is man, his human dignity and his right to develop himself in freedom. Jesus commanded the church to love, hence it is the duty of the church to be the prophetic voice of God in this confused generation. The ethics demanded by Jesus are practical and possible. We need God's mercy and grace to be real ambassadors of the Kingdom of God. As a church we have a responsibility. We need to move away from syncretism and serve God alone.

M.A. / This is an exegetical study of the word 'breathed' or `ΕΜΦΥΣΑΩ' in John 20:22. Firstly it looks at the background of this word in the Septuagint and the Apocrypha. In the Septuagint a study is made of the meaning of the word in the various books in which it occurs. Circumstances surrounding the use of this word and the context under which it is used are taken into consideration in an attempt to get an accurate meaning. A note is also made on the use of this word as explained by different scholars. In this study I also examine the possibility of a relationship between this word and creation. Reference is made to the creation in Genesis and creation in Ezekiel. Because of the different circumstances that exist between these two books, a note on such differences is given. The idea that the book of John has a creation motif is also investigated. I try first of all to look at the way the author of the fourth gospel develops his creation motif from the beginning of his gospel. This is carried through the whole book of John during the Lord's earthly ministry and extending to the period after His resurrection which culminates in the action of John 20:22. John comes through as someone who presents Christ as the Creator of both the new and the old creation. This idea is investigated and researched to find the connection between the old creation and the new creation. John seems to see a new creation emerging with Jesus' arrival in this world. This starts immediately as Jesus establishes this new creation Himself while He is still in the world. We observe that He does this through the means of the signs that He performs.

The study of the family in the classical period is gaining momentum and continues to engage amongst others, biblical scholars. This mounting interest by biblical critics is indicative of the fact that the family as reality and imagery could be a hermeneutical procedure and methodology through which the Gospels and other New Testament texts and message could be interpreted. The researcher has chosen the Roman, Jewish, African and New Testament families to substantiate this assertion. The contribution of the social-scientific scholars to an understanding of how the family could be utilised as a paradigm in biblical criticism, is the first aspect to be stated and discussed. Their major thrust as far as the family is concerned is that the New Testament is both a reflection of and a response to the social and cultural setting in which the text was produced. Therefore, meanings explicit and implicit in the text are determined by the social and cultural systems inhabited by both authors and intended readers. The researcher goes beyond the contribution of the Western and North American scholars by postulating what he calls the African social-descriptive approach. It is an attempt to appropriate the results of the social-scientific biblical critics from an African perspective. It is therefore, contended that the concept and experience of the African family is closer to the narratological symbolic world of the Gospels during the Graeco-Roman era. As a result, the New Testament message can be proclaimed and interpreted in the context of the cultural milieu already experienced in Africa. Concerning the Roman and Jewish families, it is asserted that when Christianity entered these cultures, a negotiation of meaning was necessary. To the Romans the Christian faith was to a large extent presented in a language of something valued by the Romans, the family. Whatever the obstacles in other respects to accepting the new religion, the Romans would find the Christian symbolism of the family recognisable and intellectually comprehensible. They would therefore, understand something new, Christianity by means of something old, the family. The Jewish tradition was also indelibly interwoven into family life. Although at that time the Gentile converts were welcomed, Palestine Judaism remained fundamentally an ethnic tradition fostering a conception and praxis of religion, which was bound up with Jewish ethnic identity. The family symbolism in the Gospels had much affinity with the Old Testament. For instance, God as the Father had converted Israel from a barren couple (Abraham and Sarah) and adopted them as his own. The New Testament message of the church as a family consisting of those redeemed and born in God's family was not to be new to the Jews. The New Testament perspectives of family is also discussed by referring to the synoptic gospels and John. These New Testament writers use many analogies to describe the nature and identity of the church. One of the most common analogies was that Jesus came and altered the existing conceptions and experience of family ties. Those he called his disciples, the propagators of the post-Easter faith subordinated their natural family ties in order for them to be with Him and to be engaged in his mission for the sake of the gospel. They obeyed Jesus, even at the cost of household based security and identity - the family. In line with the New Testament family, the African family values are brought to the fore. The two are compared and contrasted. The areas of convergence are indicative of the fact that the New Testament could be appropriated in an African family context. There are also differences. These dissimilarities illustrate that the New Testament can impact the family values in compliance with the biblical text and message. The research closes with a suggestion that at the threshold of the new millennium, where the family institution is tremendously under stress, the New Testament family is an ideal model. / Thesis (PhD (NT Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted

This thesis presents the first critical edition of the Tratado de la lepra by Enrique de Villena, and proposes to determine its relationship with the biblical exegesis of the Middle Ages. The study connects the treatise firmly with the exegetical tradition represented by Nicholas of Lyra. Enrique de Villena (1384? -1434) is a controversial figure of the late Castilian Middle Ages. Of noble birth, his quest for knowledge set him apart from his social class who traditionally pursued military careers at a time when Spain was still engaged in the Reconquista with the Moors. Villena's neglect of his role, together with the antagonism between his grandfather and the Castilian Court, deprived Don Enrique of the wealth and property that was rightfully his and forced him to lead a life not befitting a man of his social status. Villena was a self-educated 'humanist'. His pursuit of knowledge took him to the most varied disciplines, as is amply shown in the themes of his many writings. They range from lessons on how to become a 'royal carver' to rules for writing poetry, from superstitions to mythological and biblical exegesis. He supports his points of view with great agility, quoting renowned authorities of the Middle Ages and the Antiquity. Because of his vast knowledge and his attraction to unusual and obscure matters, Villena developed an unjustified and enduring reputation as a sorcerer. This reputation was specially reinforced after his death, when most of his books were sent to destruction by a royal edict. The Tratado de la lepra is a treatise on the interpretation of several passages of the biblical book of Leviticus, related to the occurrence of leprosy in walls, furniture, and garments. Villena tries to demonstrate 'scientifically' the feasibility of such an event, conferring absolute authority on the Bible. This work has been relatively overlooked by modern scholars, partly because the biblical passages it refers to are not ambiguous enough to justify the need for interpretation. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

M.A. / The focus of this dissertation is based on the New Testament concept of life, within the framework of the reign of God. The message of the reality and concrescence of the reign of God in human history was articulated by Jesus Christ, both in his ministry and his consciousness as the Son of God. It was Jesus of Nazareth who declared that he was sent from above to bring about reconciliation between God and mankind. Jesus Christ in his prophetic role taught and challenged his audience to make radical decisions for God, by appropriating and aligning their everyday lives with the claims and the demands of the Kingdom of God, through repentance and by seeking God's will. Therefore, the death and the resurrection of Jesus Christ signifies a purposive, deliberate and redemptive intervention of God in human history. This christological event of God's intervention in human history inaugurates a new age accompanied by a newness of life. The message of the reign of God places serious ethical and moral demands upon all humanity. It affirms the fact that in Jesus Christ God has a Sovereign claim upon life itself, and that there is no area in human life which cannot be radically transformed by the salvific acts of God in the person and the work of Jesus Christ. The objective of this dissertation therefore, is to show how human life, particularly when affected by sickness and disease can be re-oriented by the "transformative purpose" of God in Jesus Christ. We therefore conclude by giving recommendations on how the Church can witness to the people suffering with the HIV-AIDS disease and how the kingdom ethics re-directs the lives of the sufferers themselves.

D.Litt.et Phil. (Biblical Studies) / Please refer to full text to view abstract

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