This study examines the metaphor of the shepherd in Zechariah 11:4-17, which is a prominent and significant one in the Hebrew Bible. It defines Yahweh‟s relationship with the nation of Israel and those who have faith in him. But Zechariah 11:4-17 presents a shepherd image which contradicts to the basic metaphor in the Hebrew Bible. The thesis of this study argues that the differing shepherd image in Zechariah 11:4-17 is the result of the rejection by the people of the responsible shepherd, which caused Yahweh to surrender his shepherd responsibility. It is a metaphor designed to punish an unrepentant Israel. Zechariah 11:4-17 furnishes an example of a situation where Yahweh surrendered his shepherding responsibilities to those irresponsible shepherds. This example should be incorporated into the said metaphor, so as an objective and comprehensive meaning may be achieved, and one should consider this metaphorical meaning in the study of the subject. / Old Testament and Ancient Near Eastern Studies / M. Th. (Old Testament)

Section 1 of this thesis develops an eclectic meta-model of metaphor analysis that is subsequently applied to the paraenetic metaphors in First Peter. This comprehensive and broadly-based theory provides for the integration of First Peter‟s metaphors in the analysis of the epistle‟s persuasive, knowledge-change rhetoric. The bulk of this thesis is a largely suggestive and primarily inductive study of the major paraenetic metaphors within the conceptual and rhetorical world of First Peter, especially “gird up the loins of your mind” and “be sober,” which are crucially bound up with the epistle‟s first grammatical imperative: “hope on the grace to come …” (1:13). I argue that 1:13 is central to all of First Peter‟s paraenetic statements through a sequential survey of these injunctions in the order provided by the text. While “girding the loins” is capable of a more generic or other specific interpretations, I argue for a conflict connotation. First Peter presupposes a situation of spiritual peril, with the danger especially related to the “mind.” The greatest threat is not from persecution but from ignorance, an irrational fear of humans rather than a rational fear of God, along with other sinful “passions”–forces strengthened by the menacing Devil. By means of courageous faith believers must “stand firm” with a disciplined and focused mind oriented vertically towards and hoping fully upon God‟s present and future grace (5:12) to the exclusion of sin, ready for spiritual battle–just as Christ was (4:1). In addition, I maintain that honouring/glorifying God is the ultimate goal of First Peter‟s paraenesis. Consistent with this, the metaphorical organization of “space” in the letter gives evidence of the prioritizing of the vertical axis over the horizontal. In this connection, I challenge Troy Martin‟s view of the Christian life as a journey, finding First Peter to image it as essentially a stationary waiting for final salvation to come to them. Finally, I seek to demonstrate that the Fatherhood of God is the dominant metaphor for First Peter as a whole, a complex image that unites its metaphors, paraenesis, and overall message. / New Testament / D.Th. (New Testament)

This thesis examines the use of hagios and related words in the Pauline Literature. Its aim is to outline the understanding of holiness in Paul. A methodological outline is following on introduction (Holiness in OT and Second Temple Judaism) and summary of research. A first survey of the relevant biblical references indicates a division into three chapters to be appropriate: Holy Spirit, Sanctification and the Holy Ones. Paul’s thinking on Holiness and Sanctification is theocentrically grounded with strong christological inclinations. Sanctification concerns all areas of life, demands dedication and ethical consequences and leads to eschatological perspectives. Sanctification is a com- munal enterprise, forms identity and urges for solidarity. Sanctification doesn’t follow on justification. Both are parallel expressions for the Christ-event reaching out on human lives. Holiness-terminology has a manifold communicative potential: the transfer towards God’s sphere is described, paraenesis is motivated for, identity founded and strengthened, christian solidarity advertised for. / Diese Arbeit untersucht den Gebrauch von Heiligkeitsterminologie (insbesondere Hagios und Stammverwandte) im Corpus Paulinum, um sich so dem Heiligkeitsverstandnis des Paulus zu nahern. Nach Einleitung (u.a. Heiligkeit in AT und Fruhjudentum) und Forschungsuberblick wird die Konzeption der Untersuchung dargestellt. Ein erster Uberblick uber die relevanten Stellen legt nahe, das Material in je ein Kapitel zu „Heiligem Geist", „Heiligung" und „den Heiligen" zu gliedern. Paulus versteht Heiligkeit und Heiligung theozentrisch-soteriologisch fundiert und christologisch akzentuiert. Heiligung betrifft das ganze Leben, erfordert Hingabe und ethische Konsequenzen und geht einher mit eschatologischer Orientierung. Heiligung geschieht in Gemeinschaft. Heiligkeit formt Identitat („die Heiligen") und fordert Solidaritat. Rechtfertigung und Heiligung stehen nicht im Verhaltnis eines „Nacheinander", sondern sind parallele Ausdrucksformen fur das Menschen ergreifende Christusgesehehen. Das kommunikative Potential von Heiligkeitsterminologie ist vielfaltig: der „Transfer auf die Seite Gottes" wird beschrieben, Paranese motiviert, Identitat gestiftet und gestarkt und um christliche Solidaritat geworben. / New Testament / M. Th. (New Testament)

The Mishnah and Tosefta are two related works of legal discourse produced by Jewish sages in Late Roman Palestine. In these works, sages also appear as primary shapers of Jewish law. They are portrayed not only as individuals but also as “the SAGES,” a literary construct that is fleshed out in the context of numerous face-to-face legal disputes with individual sages. Although the historical accuracy of this portrait cannot be verified, it reveals the perceptions or wishes of the Mishnah’s and Tosefta’s redactors about the functioning of authority in the circles. An initial analysis of fourteen parallel Mishnah/Tosefta passages reveals that the authority of the Mishnah’s SAGES is unquestioned while the Tosefta’s SAGES are willing at times to engage in rational argumentation. In one passage, the Tosefta’s SAGES are shown to have ruled hastily and incorrectly on certain legal issues. A broader survey reveals that the Mishnah also contains a modest number of disputes in which the apparently sui generis authority of the SAGES is compromised by their participation in rational argumentation or by literary devices that reveal an occasional weakness of judgment. Since the SAGES are occasionally in error, they are not portrayed in entirely ideal terms. The Tosefta’s literary construct of the SAGES differs in one important respect from the Mishnah’s. In twenty-one passages, the Tosefta describes a later sage reviewing early disputes. Ten of these reviews involve the SAGES. In each of these, the later sage subjects the dispute to further analysis that accords the SAGES’ opinion no more a priori weight than the opinion of individual sages. They result in a narrowing of the scope of the SAGES’ opinion and a broadening of the scope of an individual sage’s opinion. By applying rational criteria, these reviews have the effect of undermining the SAGES authority. However, the full body of twenty-one Toseftan reviews is apparently motivated by an increased emphasis on rational analysis rather than an agenda to undermine that authority. This approach prefigures the later, more comprehensive use of rational analysis to evaluate the whole of tradition that is found in the Babylonian Talmud. / Biblical and Ancient Studies / D. Litt. et Phil. (Judaica)

German text / In dieser Studie wird der Frage nachgegangen, ob der Jakobusbrief den Weg zum vollkommenen Glauben zeigt. Dazu wird zunächst die Berechtigung einer solchen Fragestellung anhand der neueren Forschung aufgezeigt. Dann werden in knapper Form allgemeine Fragen zum Jakobusbrief behandelt, bevor die beiden Zentralbegriffe dieser Studie untersucht werden: Glaube und vollkommen. Um eine inhaltliche Definition dieser Begriffe im Jakobusbrief geben zu können, wird zunächst dargelegt, welche sprachlichen bzw. inhaltlichen Kontexte in der damaligen Zeit gegeben waren und den Schreiber des Jakobusbriefes beeinflusst haben könnten. Die so gewonnenen Ergebnisse fließen sodann in die Untersuchung von Jakobus 2 ein. Dabei werden unter Berücksichtigung des rhetorischen Aufbaus, der sprachlichen Besonderheiten und der kulturellen Gegebenheiten die Verse Jakobus 2:1-13 und 2:14-26 untersucht. Hierbei ist das Beispiel von Abrahams Glauben in Jakobus 2:22 von besonderer Bedeutung. Abschließend wird eine Antwort auf die eingangs aufgeworfene Frage gegeben. / This thesis examines whether and in what way the Epistle of James shows the way to perfect faith. A detailed survey of research indicates that this is an important and relevant question that has, as yet, not been adequately examined. General questions about the Epistle of James are addressed before a detailed analysis of the central terminology of this study, the language of faith and of perfection. Assessment of this terminology requires an understanding of which linguistic and other contexts were prevalent at the time of writing and how these may have influenced the author. The results of these analyses are included in a detailed exegesis of James 2:1-26 (which constitutes the main part of the thesis). Close attention is paid to the rhetorical structure, the linguistic features and the cultural background of the passage. This thesis argues that the example of Abraham’s faith in James 2:22 is of special significance in the argumentation of the letter and in the quest for perfect faith. The conclusion confirms the notion that the Letter of James makes a crucial contribution to our understanding of faith and its perfection. This thesis also draws out certain implications for New Testament theology, the contemporary church and society at large. / New Testament / M. Th. (New Testament)

Die Johannese geskrifte (Evangelie en Briewe) word veralgemenend binne die Christendom gelees en die uniekheidsbeklemtoninge ten opsigte van Jesus as enige Verlosser word ook so verstaan. Hierdie hoofsaaklik sosiaal-wetenskaplike ondersoek was gefokus op Johannes se aansprake ten opsigte van Jesus en is gedoen om bewus te maak van die sosiaal-kulturele onderbou van die geskrifte. As sodanig is dit bedoe! om heuristies in te werk ten einde bestaande hermeneuse beter te dien sodat die boodskap van die Nuwe Testament effektiewer oorgedra kan word. Dit is ook gepoog om bevindinge uit die studie deur te trek na die gesekulariseerde samelewing en pluralistiese religieuse standpunt wat te Iande bestaan. Die teksgedeeltes wat eksegeties ondersoek is, bevat die aspekte van aanvaarding of verwerping van Jesus as die unieke Godsagent wat ewige /ewe meedeel. Dit het geblyk dat die begrip in Johannes nie net op oneindigheid in die hiemamaals dui nie, maar veral op kwaliteit in die hede. Johannes se postulaat is dat Jesus konstant hierdie lewe meedeel aan hulle wat in Hom glo. Die vraag na relevansie van 'n religie uit Judaistiese oorsprong in 'n AfroWesterse samelewing en kultuur is vanuit die aspekte van kulturele relatiwisme en relatiwiteit hanteer. Dit word aanvaar dat die ingrype van God deur Jesus Christus binne die Israelitiese volksmilieu en Mediterreense kultuur plaasgevind het, maar dat dit wat Johannes aan sy lesers herbevestig het, vir aile mense relevant is. Jesus is die unieke Godsagent wat ewige lewe meedeel, wat, as sodanig, nie menslike sterflikheid negeer nie, maar dit transendeer. / The social-scientific research for this treatise concentrated on John's assertion of Jesus' uniqueness. The selected Scripture portions for exegesis contain the aspects of receiving or rejecting Him as God's Agent who bestows eternal life. Eternal lifo in John does not so much denote never ending life, but rather excellent quality of life in the present. The relevancy of a religion from a Judaistic origin in an Afro-Western cultural society was treated on the aspects of cultural relativism and cultural relativity. The conclusion accedes to the fact that God's interaction with man in the person of Jesus Christ took place within an Israelite national milieu and Mediterranean culture, but what John reasserted is relevant for all time- the life that Jesus bestows does not negate mortality, but transcends it. / New Testament / M. Th. (Nuwe Testament)

The letter to the Romans conveys a message of God's love and how through his grace, he has prepared a way to liberate mankind from a life of sin to a life of righteousness. But the way the message is presented, this grace may easily be misunderstood as an encouragement for people to live in sin. In Chapter 6:1-14, a concise but detailed outline of the message of the epistle unfolds into two main sections, namely, the Indicative and the Imperative. Key statements in these sections are: 'How can we who have died to sin, continue to live in it?' (6:2), and 'Consider yourselves dead to sin and alive to God' (6:11). Failure to distinguish the separate meanings of these statements may lead to the conclusion that the pericope encourages libertinism. In outlining the:meaning of this expression, 'We have died to sin ... ', I hope to make a contribution for a better understanding of the message of this pericope, namely: The grace of God that enables believers to live a righteous / Biblical and Ancient Studies / M.A. (Theology)

Title in German and English, text in German, abstract and keywords in English / This thesis deals primarily with the questions: Is Israel constantly chosen by God or have the devine promises gone over to the chuch? Are jews to be saved without the sacrifice of Christ? Should jews be missionised as gentiles alike? To give responses, the followings steps are worked out: At first an overview on the israelological models that have been opined during church- history is presented. Secondly church-documents are analyzed in spite of their missiological content. Thirdly an exegesis of Romans 9-11 is offered. Following this, those of the church-documents, whose israelology is closest to the witness of scripture, are presented. Finally a conclusion is offered, which states, that jews are constantly chosen, but not to be saved in another manner as gentiles. Therefore the church is continually obliged to bear the Gospel also to Israel. Jews and gentiles alike are to be saved by nothing but the blood of Jesus. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

This study explores the practice of hospitality within the Pauline churches and links this practice with mission. It is theoretically informed by Käsemann’s (1963) emphasis on the unity of the church as “an eschatological datum.” While highlighting faith, Käsemann downplays the role of organization and religious practices. Neither he nor missiological studies deal with the practice of hospitality within this context. Hospitality has been interpreted in the literature primarily as an ethic one should adopt towards strangers. Alternatively, this study interprets it as a ritual-like practice aimed at family, friends and strangers in the context of meal gatherings. The question is whether it served as an instrument of koinonia, a practice aimed to create, maintain and extend the Pauline churches as an open network, without denying the role of kerygma. This enquiry utilizes two methodological approaches to answer this question. First of all, it uses Stark’s (1996) network theory of conversion, in order to provide a framework for hospitality in early Christian mission. Secondly, it uses Bell’s (1992) ritual theory in order to interpret meal fellowship in the Pauline churches. Presupposing that science is a conversation, the relationship between missiology and anthropology is depicted as a conversation, ideally an ongoing conversation. This conversation is possible and potentially coherent because the “basic convictions” of both disciplines, respectively love and power, do not contradict each other. The key contribution of this study is that it shows that several practices in the Pauline churches such as welcoming, foot washing, seating order, distribution of portions, etc. qualify as ritual-like. This finding establishes the ritual-like character of meal fellowship within the Pauline churches. Yet, these practices were found ambiguous. They were not simply an instrument to achieve social integration or the transmission of beliefs. While they set the meal off from daily reality, they did not resolve the tension within the churches. Paul knew that this tension was part of a larger apocalyptic picture, the battle between Christ and Satan. Through ritual-like practice he participated in this battle, employing a “poetics of power” that fostered the church as an open network. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology with specialisation in Urban Ministry)

When Paul writes ‘we too were enslaved under the elements of the world', he means that the elements that compose the cosmos also compose and compromise the flesh and enslave human persons through their bodies (Gal 4.3). This thesis demonstrates that early Jews used the phrase στοιχεῖα τοῦ κόσμου to refer to the material elements – earth, water, air, and fire – and not to elemental spirits or elementary principles. Greek medical tradition understood the material elements to mediate the stimuli (παθήματα) and desires of the body which enslave the soul, and it prescribed a variety of regimens (including νόμος) as παιδαγωγοί to guide a person to wholeness. In his philosophy according to the cosmic elements, Philo promotes the law of Moses – including circumcision and the calendar – as the effective way to be ‘redeemed from slavery' to the flesh, to attain righteousness, and to live in harmony with the cosmos. Paul's epistle to the Galatians opposes this sort of ‘redemptive nomism'. Paul accepts that weak στοιχεῖα compose the weak σάρξ and that they mediate sinful stimuli and desires that lead to the actions of the flesh. However, he denies that the law can make people alive or righteous. Instead, Paul prescribes crucifixion with Christ and new life with the Spirit as the final cure for sin's infection of the flesh made of weak στοιχεῖα. Through faith, Christ will be formed in believers as the Spirit guides them away from the desires of the flesh and produces his fruit in their lives.