Masters Degrees (Old and New Testament)
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Browsing Masters Degrees (Old and New Testament) by browse.metadata.advisor "Punt, Jeremy"
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- ItemAccounting for anxiety : an analysis of an early first-century material ethic from Matt 6:19-34(Stellenbosch : Stellenbosch University, 2006-12) Tryon, Denzil Bruce; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: This paper undertakes a detailed study of Matt 6:19-34 for the specific purpose of accounting for the unique context and content of the material/financial ethic being articulated here by Jesus. The passage, made up of four pericopes, is located within the first of the five discourses of Jesus recorded in Matthew’s Gospel in which Jesus evidently articulates the ethical standards required of the children of the emerging Kingdom of God. The need for such a study stems from an understanding that the passage, indeed the Sermon as a whole, has been treated by traditional scholarship in a somewhat distanced and abstract manner i.e. it has been read without adequate cognisance being taken of the particular socio-linguistic and socio-historical context in which it was originally formulated and articulated. Relatively recent social-scientific and socio-historical New Testament scholarship, however, has provided a specific set of interpretive tools that enable a modern reader to make a far more dynamic and context-sensitive interpretation possible. Accordingly, this paper undertakes a socio-rhetorical analysis of Matt 6:19-34, together with a social-scientific and socio-historic/financial/religious analysis of the eastern Mediterranean world of late Second Temple times. Together these interpretive tools shed new light on the text and provide the opportunity for re-reading that text in a way that, hopefully, more closely articulates the ethic as an original audience might have heard it. Specifically, the use of these interpretive tools provide insights into why it was that Jesus explicitly prohibited worry, some six times in the passage, amongst the children of the Kingdom concerning the provision of their food, drink and clothing i.e. the tools provide something of an explanation for both the rhetorical force of the ethic and the underlying realities that gave rise to its formulation in the first place. These insights are then applied in an attempt at formulating a dynamically equivalent ethic that might be appropriated and applied by present day children of the Kingdom reading the passage today.
- ItemBodies in the body of Christ : in search of a theological response to rape(Stellenbosch : Stellenbosch University, 2014-04) Van Niekerk, Margeretha; Punt, Jeremy; Van der Walt, Charlene; Stellenbosch University. Faculty of Theology. Dept. of Old & New Testament.ENGLISH ABSTRACT: This study argues that rape is an instrument of patriarchy, functioning in the same way as torture to keep patriarchal power hierarchies intact. Rape robs women of their voices, making and keeping them invisible. The body is a symbol for power and the female body represents patriarchal angst about losing power. The development of ontologies of body over the ages is traced, showing how these ontologies eventually led to the dualistic devaluing of the body. The body came to be seen as a commodity while the so-called inner or spiritual world became the body of theology. The body of Christ in 1 Corinthians is analysed, showing how Paul placed the body in the centre of theology and Christian life, while he simultaneously undermined the seemingly natural societal hierarchies by (re)constructing the body of Christ in a subversive way. The body of Christ re-members (remembers and reconstructs) the body in a way that controverts the abuse of women’s bodies. By subverting patriarchy’s power hierarchies, by valuing bodies and thereby making them visible, by transforming bodies and by imagining a body beyond patriarchy, the body of Christ re-members the social and individual body in a way that resists the violently abusive patriarchal body.
- ItemCircumcision and persecution : a Pauline perspective according to Gal. 5:11 and 6:12(2019-04) Jung, Kwang Jin; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. Old and New Testament.ENGLISH ABSTRACT: Paul’s position regarding circumcision has been one of the most controversial issues in Pauline studies. This position has been interpreted theologically in traditional readings and has been ethically focused on in the reading of the new perspective on Paul. In this study Paul’s position regarding circumcision was interpreted through the connection between circumcision and persecution presented in Gal. 5:11 and 6:12. A study of the historical background and an exegetical analysis were made to analyse the meaning of circumcision and persecution in Paul’s world. Circumcision was an important factor in Judaism in Paul’s age. It was the sign of being sons of Abraham and Jewish custom compelled circumcision for those who entered the Jewish community. Circumcision played an important role in the understanding of salvation and in this community’s life. However, Paul, following his conversion, appears to have reconsidered the concept of circumcision. His changed position regarding circumcision is shown clearly in his autobiographical narratives, for instance in not compelling Titus’s circumcision (Gal. 2:3). Gentiles became people of God through faith in Jesus Christ. In this sense Paul did not preach circumcision to the Gentile believers in Jesus, but Paul’s opponents in the Galatian Churches preached circumcision to Gentiles. The Galatian churches were deluded by his opponents’ teaching that added circumcision to the true gospel. Paul and his opponents were exposed to persecution if they failed to preach circumcision. In this situation, Paul’s behaviour is contrasted with that of his opponents. Paul did not compel the Gentile believers in Jesus to undergo circumcision despite persecution (Gal. 5:11). However, his opponents added the requirement of circumcision to the gospel and preached this teaching to Gentile Galatians. In Gal. 6:12 Paul suggested that they preached circumcision in order to avoid persecution. Paul’s important teaching has to do with enduring persecution because of not preaching circumcision so as to be true to the gospel. The contrast highlighted in Paul’s statement provided a good model of ethical life to Gentiles in Galatia. Conversely, preaching to ensure own comfort, like Paul’s opponents, is to not live according to the true gospel. Paul’s teaching plays a pivotal role in Christian life. His pronouncement in these verses encourages Christians to adhere to the true gospel and to endure suffering that may result from being true to the gospel.
- ItemCrucifixion of masculinity : a gender critical (re)reading of the narrative of the cross as portrayed in the Gospel of Luke(Stellenbosch : Stellenbosch University, 2014-04) Muller van Velden, Nina Elisabeth; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: The South African society is violently sick to the core regarding gender and sexuality. Shockingly high statistics of gender-based violence and the everyday occurrences of gender injustices and gender discrimination are not unfamiliar to South Africans. All men and women, representing all sexual identities, are affected to a greater or lesser degree. The Christian church, as an influential social institution in the South African context, is often silent on these acts of violence, injustices and discrimination. Some argue that the church is not merely silent, but actively contributes to these injustices and violence by means of its teachings and practices. The church’s inadequate response to such a crisis in society is, however, not surprising in light of especially two factors: firstly, the patriarchal and heteronormative roots of the Christian church that still, up to this day, have an enormous influence on the Christian tradition globally; and secondly, the manner in which the Bible is often misused to direct discourses and opinions regarding gender and sexuality. Ahistorical and selective readings of biblical texts serve as validation of contemporary (and very popular) stereotypical and discriminatory views on gender and sexuality, with little or no recognition of the socio-cultural contexts in which texts originated. Central faith narratives, such as the crucifixion narratives and its portrayals of Jesus of Nazareth as a male, has a great influence on the manner in which gender and sexuality is understood within the Christian church. The Lukan crucifixion narrative portrays Jesus of Nazareth as a hypermasculine character who is able to uphold and even increase his socially-constructed male honour and power throughout the most shaming event of antiquity, namely the Roman crucifixion. Often this type of portrayal of Jesus of Nazareth is preferred in the Christian church, at the cost of the less hypermasculine portrayals that can also rightly be found in the Gospel narratives, and misused to validate essentialist notions of gender and sexuality. This study suggests that a queer reading or a reimagining of specifically the Lukan crucifixion narrative is needed in order to put forward alternative interpretations of the maleness of Jesus of Nazareth, and consequently the manner in which gender and sexuality is popularly understood from a Christian perspective. This is possible if the socio-cultural context of the world behind the narrative, namely the 1st century Mediterranean world and Greco-Roman society, is taken seriously. In this manner the crucifixion narrative might become a narrative that blurs the lines of simplistic gender categories, rather than enforcing it as is often still the case. By offering fresh perspectives on such an influential narrative, the church might be able to engage critically with itself as well as society regarding the disturbingly large amount of injustices, discrimination and violence based on gender and sexuality.
- ItemDie “beklee-” metafoor by Paulus : semantiese valensie en teologiese belang op weg na ’n gesprek oor die doop(Stellenbosch : Stellenbosch University, 2011-12) Du Toit, Philip La Grange; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: This study investigates the “clothe-” metaphor in the Pauline literature in terms of its contribution toward a Pauline baptismal theology. The relevant “clothe-” terms are identified via an analysis of the semantic domain of cloting, which are then grammatically analysed for specific tendencies. This poses certain constraints to the meaning of the metaphors on the way to exegesis. An exegetical study of nine Scripture portions that are identified via the semantical study follows: Gal 3:19-29; Col 2:11-15; 3:8-17; Eph 4:22-25; 1 Cor 15:49,53-54; 2 Cor 5:2-4; Rm 13:12-14; 1 Thes 5:8 and Eph 6:11-15. These texts are analysed exegetically with a specific focus on the theological meaning of the “clothe-” metaphors in Pauline theology. The usage of the “clothe-” metaphor is also considered in the non-Pauline and non-biblical texts, and the social and cultural context in which the metaphors are employed. The main meanings of the “clothe-” metaphor that emerges from the semantic, exegetical and contextual study, can be summarised as follows: 1) it is mostly used in close connection with baptism, 2) it mainly has a reciprocal function as a result of the middle voice in which it is typically used, and functions within a theologically imperative context where the subject of the action is personally and consciously involved, 3) it is used as a metaphor to resist evil, 4) it is used in an eschatological context, 5) it is closely related to the actualisation of the new identity in Christ, and 6) the socially participating character of the baptismal candidate at baptism is constituted by the “clothe-” metaphor. The meaning of the “clothe-” texts does not only contribute to a better understanding of Paul’s baptismal theology, but also to a better understanding of baptism from the perspective of the believer’s baptismal tradition. The suggestions towards the discussion about baptism focus on the deeper theological meaning of baptism, a better understanding of the points of departure in the respective baptismal traditions, and the contribution that the study of the Pauline “clothe-” metaphors make to the debate.
- ItemDissipelskap: 'n uitdaging vir die Kerk van die een-en-twintigste eeu na aanleiding van die Markus-evangelie(Stellenbosch : Stellenbosch University, 2006-03) Oktober, Pedro Aden; Punt, Jeremy; University of Stellenbosch. Faculty of Theology. Dept. of Old and New Testament. Bible Interpretation.This study deals with discipleship as a challenge to the church in the twenty first century, with the Gospel of Mark as a starting-point. Discipleship is after all the heart of the Gospel of Jesus Christ. It embraces the whole of the church’s existence; identity and integrity. Evans (2001:30) exclaims: “To be a true disciple, one must accept the fate of the Master; and the Master’s fate is inextricably bound up with his identity, purpose, and mission. True Discipleship cannot emerge in isolation from true Christology.”
- ItemThe enslaved Paul in an imperial context : 1 Corinthians 8:1-11:1(Stellenbosch : Stellenbosch University, 2017-12) Spies, Lynton Clifford; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: In 1 Corinthians 8:1-11:1, I attempted to address Paul’s response to his Corinthian audience concerning their eating of meat sacrificed to idols in temples. The main concern Paul addresses is the strong Corinthian Jesus-followers’ misuse of their Christian freedom. As a response to their misuse of their Christian liberty, I argued that Paul presents himself as an example of the proper use of Christian freedom. In a strategic action of self-denial, I posited that Paul’s example is that of one who uses his Christian liberty to become a slave to others in order to save many. Various scholars consider Paul’s example as limited to attractive Christian ethical conduct, and not an example that functions as a strategy for evangelism. I attempted to solve this problem by showing that Paul exhorts his Corinthian audience to imitate his approach of slavery which includes an admonition to evangelism and mission, and not an approach limited to the responsibility of embodying attractive Christian ethical conduct. The method I used to address this research is that of rhetorical criticism. In particular, I investigated Paul’s use of deliberative rhetoric as he persuades the strong Corinthians Jesus-followers to follow a strategic action of evangelism and mission. I attempted to show that Paul’s example of Christian freedom is to be viewed in the context of evangelism and not limited to a lifestyle of attractive Christian behaviour. In conclusion, I challenged individual Jesus-followers and the Church to adopt Paul’s use of Christian freedom in 1 Corinthians 8:1-11:1 as a model for evangelism and mission in contemporary contexts to partake in the spreading of the Gospel.
- ItemEphesians and Artemis : the influence of the religious climate of western Asia Minor of the first century AD on the content and terminology of Paul’s prayer in Ephesians 1:15-23(Stellenbosch : Stellenbosch University, 2010-03) Visagie, André Jacobus; Punt, Jeremy; University of Stellenbosch. Faculty of Theology. Dept. of Old and New Testament.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.
- ItemA hermeneutic of learned helplessness : the Bible as problem in pastoral care(Stellenbosch : University of Stellenbosch, 2005-12) De Villiers, Desiree; Punt, Jeremy; University of Stellenbosch. Faculty of Theology. Dept. of Old and New Testament.This paper attempts an exploration and description of a hermeneutic of learned helplessness. Drawing on insights from both psychology and theology, it problematises the interaction that an individual believer can develop with the Bible and living a life of faith. Attempts to account for this situation involve biblical interpretation, the church and the pastoral care context. The body of the paper consists of four chapters, describing the four pillars supporting a hermeneutic of learned helplessness. The first chapter highlights certain of the difficulties that develop when the authority of the Bible is abused. The second chapter looks at the vocation of the pastor, and notes how lack of accountability and limited self-awareness can result in inadequate and harmful biblical interpretation. The third chapter highlights the negative effects of the neglect of emotion on individual faith and interaction with the biblical text, referring specifically to women. Finally, the fourth chapter identifies the tendency to regard morality as expressed primarily through behaviour, and to use the Bible as a book of rules. The combination of these four factors generates an environment in which a hermeneutic of learned helplessness can quickly develop in a Christian believer. This paper is an attempt to more clearly define my observations following work in the context of pastoral care and counselling. It is hoped that by clarifying the nature of the problem, this will prove to be the first step toward finding possible solutions.
- ItemHermeneutiek van inklusiwiteit : Handelinge 15 as Bybelse raamwerk vir aanvaarding van die homoseksuele persoon binne die Verenigende Gereformeerde Kerk in Suider Afrika (VGKSA)(Stellenbosch : Stellenbosch University, 2006-12) Pieterse, Abraham; Punt, Jeremy; University of Stellenbosch. Faculty of Theology. Dept. of Old and New Testament.In present day society and the context within which we find ourselves, the word “marginalised” is not altogether uncommon, therefore the marginalised is on the rise. It is precisely the marginalised that feel the need to hide their true identity. Finding refuge in this option offers them some degree of protection against discrimination/discriminatory practices. This is all too common-place for homosexuals who often find themselves existing only on the fringes of society. Homosexuality is a highly contentious and emotional issue within most denominations, because it goes against most people’s beliefs. This begs investigation into how the homosexual person is dealt with/treated within society as well as how accommodating the Church of Christ is towards them. This dissertation deals with the “hermeneutics of inclusivity” – the acceptance of the homosexual person within the faith-communities, and the ethics surrounding “hospitality”. Acts 15: 1-29, the text which is being dealt with/studied, does not deal with homosexuality, rather it deals with the inclusion of the other/others. Many Christians today long to experience the munificent power of God, this is precisely why Acts is used in this discussion as it is a book that vibrates with life – God’s new life that He bestows upon His people through the Holy Spirit. Looking at Acts 15: 1-29, which speaks about Christian leaders’ meeting in Jerusalem, will aid me in discussing inclusivity and how to incorporate lesbigays, who are seen as “different”, into the extended family within God’s church. By virtue of the text and stories that Paul, Barnabas and Peter had shared with their followers, they had convinced the church that heathens that were not circumcised could still be included within the faith-community. These apostles delivered personal testimonies about the “signs and wonders” and how they also occurred and succeeded amongst the non-believers. This is precisely the type of testimony that the church needs for, and by its lesbigay followers. It is important that we create room for each other to truly live out our Christianity, to be receptive and open to each other, to accept each other as Jesus Christ and God loves and accepts each and every one of us – basically a space where we include everyone in the covenant with God, and the Word of God that asks us to love our neighbour as we love ourselves, as Christ loves us. This love is witnessed in the crucifiction of Christ. We all have a stake in this be it Jew or non-Jew, slave or free man, man or woman, heterosexual or homosexual. If God can include everybody in His love, then that should be the role of the Church, and of each Christian. We should be able to live as one big, happy family whilst serving our God. God’s love and grace excludes no-one.
- Item"Issi my kindt nie" : an ideological study of Matthew 2:16-18. Socio-cultural perspectives of children as sanctioning of violence against them(Stellenbosch : Stellenbosch University, 2023-11-16) Muller, Whitney Caroline; Punt, Jeremy; Muller van Velden, Nina Elisabeth; Stellenbosch University. Faculty of Theology. Dept. of Old and New TestamentENGLISH ABSTRACT: This thesis is a socio-rhetorical reading of Matthew 2: 16 – 18, which seeks to understand how the reality of the Roman empire and the hierarchical social structures of the Matthean context intersect to create an ideological environment in which the massacre of the babies described in the pericope could occur. Matthew 2: 16 – 18 narrates an account commonly referred to as the “Massacre of the Innocents,” a dark element in the Matthean birth narrative wherein King Herod, perceiving his position to be threatened, orders every child under the age of two, the vicinity of Bethlehem to be killed. Vernon Robbins’ socio-rhetorical analytic allows for a dynamic and multifaceted reading of the text and enables the investigation of imperial and hierarchical social interactions to construct and fill out the disastrous ideological environment behind the violent account depicted in the pericope. Robbins’ analytic furthermore allows for ideological analysis such as Postcolonial interpretation of the text. As the infants of Bethlehem were the children of subjugated people living in the context of the Roman Empire, Postcolonial analysis is appropriate to analyse domination and subjugation in its many manifestations throughout history, gaining insight into how the past informs the present. Postcolonial studies have been further advanced and made richer by such introductions as African Feminisms to the optic. From this perspective, scholars such as Musa Dube make us aware of the complexities and the intersectionality of oppression faced by colonised women under the foreign colonial systems of oppression as well as the foreign and domestic patriarchal systems of oppression. This point of contact is referred to as “double oppression,” It is the lens with which I attempt to read the pericope in question. Accordingly, I propose that the children of Bethlehem suffer under two different yet interconnected forms of oppression: the first from the imperial oppression as children of the dominated and the second from the hierarchical, patriarchal structures that dominate their cultural and social lives. Ultimately, this study asks questions about the imperial and socio-cultural influences inherent to the Gospel and how the narrative helps to paint a nuanced picture of the vastly unjust interaction between the powerful and the powerless, as depicted in Matthew 2: 16-18. It also provides insights into the underlying ideological environment of the pericope, its place in the nascency account, and the theology of the Gospel as a whole.
- ItemJesus and his Apostles as prophets par excellence in Luke - Acts(Stellenbosch : Stellenbosch University, 2013-12) Moon, Sewon; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: Both Jesus and his Apostles, the main characters of Luke-Acts, cannot be identified as having the general features of prophets of the first century Mediterranean world, but nevertheless Luke elaborates on them in such a way so as to portray them as prophets. In this thesis, I have dealt with the matter of Luke’s characterization of Jesus and his Apostles, particularly the matters of how they are portrayed, and why they are portrayed as such. To answer the above questions, I have used the methodology derived from Darr’s “pragmatic reader response approach” (1992). In chapter 3, the narrative world of Luke-Acts, I have investigated the extra-textual as well as the literary context of the given text. I have defined (1) Second Temple Judaism as the hierocratic symbolic empire within the [Roman] Empire, and (2) the prophets par excellence, Moses, Samuel and Elijah, as extraordinary prophets who performed the priestly task, as well as the legislative task of making and renewing the Covenant. Such extra-texts became the background of the characterization of Jesus and his Apostles. The characterization of Jesus is developing along the narrative sequence and geographical movement in Luke-Acts. The importance of Jerusalem in Luke’s narrative and in his characterization of Jesus is noteworthy. It indicates that the ministry of Jesus and his Apostles is confronting the current hierocratic symbolic empire, which was centred around a high priest and the Jerusalem Temple. I have tried to prove this point through my exegesis in chapters of 4 and 5. I have examined Luke 4:16 and Acts 2 in terms of (1) Hellenistic conventions, typical situations and rhetoric of comparison, and (2) the inter-textual linkage, especially Old Testament quotations and typology, in Ch. 4 and 5. In terms of the Hellenistic convention, both passages can be classified as public speeches confronting the whole house of Israel which was the hierocratic symbolic empire at that time. In addition, it can be understood as the dispute of honour and shame over the status of Jesus and his Apostles as a prophet. By appealing to the OT quotations and allusions including typology, Luke portrays Jesus as the prophet par excellence in Luke 4:16-30, and identifies him as Lord and Messiah in Acts 2. Using a similar strategy, Luke portrays Jesus’ Apostles as the prophets par excellence like Moses in Acts 2.
- ItemLuke and Yoder : an intertextual reading of the third gospel in the name of Christian politics(Stellenbosch : Stellenbosch University, 2011-12) McKay, Niall; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: Critical New Testament study has drawn on analytical techniques and interrogatory methods from a wide range of disciplines. In recent decades the dominance of historical and ecclesiologicallylocated approaches have been challenged by insights from literary, sociological, anthropological, cultural and ideological scholarship. These challenges have proved fruitful and opened biblical scholarship to new and generative interpretation. This plurality of interpretation has in turn challenged the reductionism of biblical scholarship, leading to the now common acknowledgement that a particular reading or reconstruction is but one of many. Unfortunately many new readings have been too tightly bound to a single method or insight. The broad interaction between these readings has been often overlooked. In contrast to this trend an epistemology of text emerging from the poststructural notion of intertextuality allows the construction of links between a range of interpretive methods. Intertextuality emerges from literary and cultural theory but spills over to make hermeneutical connections with historical, cultural and ideological theory. For the most part New Testament scholars who have appropriated the term have noted this but not thoroughly explored it. In this study an ideologically-declared overtly intertextual approach to the third canonical gospel demonstrates the interlinking hermeneutic allowed by intertextuality. John Howard Yoder's reading of the gospel of Luke underscores the development of a Christian social-ethic. This reading in turn forms the framework for the more overtly intertextual reading offered here. An intertextual reading of the New Testament Scriptures is both narratively generative and politically directive for many Christian communities.
- ItemMystery and maturity in Christ in imperial times (Col. 1:24-29)(Stellenbosch : Stellenbosch University, 2020-04) Jeon, Sunmin; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: One of the important topics currently under investigation in New Testament scholarship is the attitude toward emperor worship. Previously emperor worship in the New Testament was only regarded as a political issue in terms of regime reinforcement; emperor development and early Christian development were regarded as separate areas. However, recent research indicates that emperor worship was a real religion widely accepted by the common people of the Roman Empire. If so, it is highly likely that the Colossians in Asia Minor were also influenced by emperor worship. In this imperial context, the influence of the empire worship cannot be ignored, even if the letter to the Colossians was not a message directly opposing emperor worship and Roman ideology. Making use of a socio-rhetorical approach, the study strives to determine whether there is an imperial theology in Colossians. Focusing on Colossians 1:24-29 in particular, this paper explores the terms Christ, mystery, maturity, and the social background of the time – emperor worship and Roman ideology. The terms Christ, mystery, and maturity are firmly rooted in the Jewish heritage and are used to reveal the identity of believers in union with Christ. At the same time, these terms explore the tensions the empire exhibited. In conclusion, Colossians presents an anti-imperialist theology, firmly rooted in the Jewish heritage in the reality of imperial life. Paul was conscious of the reality of the empire when he delivered a message to the Colossians, reflecting the Christians’ identity in their actual common life.
- ItemOnesimus as slave in the Philemon letter : social and theological implications for Ethos and identity(Stellenbosch : Stellenbosch University, 2010-12) Oh, JungHwan; Punt, Jeremy; University of Stellenbosch. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: In general, we tend to see slavery through negative eyes, also in the first century C.E. The reason is that slaves were not treated as human beings, but as things in the first century C.E. Therefore Patterson (1982:38) describes slavery as social death. However, there were communities that treated slaves as human beings, not just as objects. An example is the Christian community in which Philemon’s household was located, and in which a slave called Onesimus lived. Various opinions are suggested concerning Onesimus’ slave identity, but scholars generally agree with the idea that he was indeed a slave. These debates are briefly considered in Chapter 2. Onesimus, who ran away from his owner, met Paul in prison. He then became a Christ-believer through Paul. Onesimus’ actual social status was still that of slave, even when he became a believer. Nevertheless, his spiritual status was that of a freedman in Christ. Then, could Onesimus actually become a freedman in the social sense? My answer is ‘Yes’, based on two different perspectives, viz. a theological and a social perspective. In Chapters 3 and 4, slavery is treated largely in a theological sense. According to a theological perspective, Onesimus could have spiritual freedom from God when he became a believer even though his current social status was defined as a slave. This dissertation introduces Paul’s three other letters which use the term ‘slavery’, namely 1 Cor 7:17-24, Gal 4:21-5:1 and Phil 2:6-11. These three letters show how Paul understands the term ‘slavery’ in his theological thinking. In terms of metaphor, the term ‘slavery’ can have various meanings in biblical contexts. Therefore these three letters provide a good idea towards an understanding of Onesimus’ identity as a freedman in a Christian community, and in particular, in Paul’s theological thinking. In Chapter 5, a more practical examination of slavery was provided. In the social perspective, the possibility of the manumission of Onesimus could be affected by the first century Greco-Roman slavery system. Two factors are focussed upon, namely the household and manumission, to suggest the possibility of a change of Onesimus’ status. Finally, the possibility of the change of Onesimus’ status can be fully assumed in both perspectives. In addition, the manumission of Onesimus could give hope to others who lived in slavery in Roman society. Therefore defining the identity of Onesimus gives us two important conclusions; slaves could live as freed persons in a social sense on the one hand; on the other hand, in a theological sense even slaves could receive spiritual freedom by Christ’s love regardless of their social status. This is because all people are one in Christ and there is no social discrimination between people in the Christian community.
- ItemPaul and empire : patronage in the Pauline rhetoric of 1 Corinthians 4:14-21(Stellenbosch : Stellenbosch University, 2011-12) Van Wyk, Roelof Reinout; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: In reading the letters of Paul to the community in Corinth, it becomes apparent that Paul communicated from a position of authority. Given the existence of the mighty Roman Empire at the time of Paul’s writings, it raises questions regarding the ways such Empire would have affected Paul. This study assesses the possibility that Paul was influenced, not only by the material Roman world, but also by the socio-political and social-cultural dynamics of the Roman order. Paul may have utilised such order, but as spiritual leader, he could also have opposed it to his own ends and aims. The purpose of this study is to investigate such dynamism. The point of departure is, firstly to briefly discuss the nature of the Roman Empire that filled the ancient Roman world with coinage, statues, temples, poetry, song and public rhetoric. The ubiquitous Roman Empire enforced itself through power dynamics constituted in physical force, rhetoric, the patronage system and the Imperial Cult. Patronage operated in tandem with other aspects of the imperial system as a means of social control. It leads, therefore, to a more focussed investigation of patronage as one of the significant dimensions of Empire. Honour, prestige and status disparity governed social relations through complex, reciprocal relationships. No one was immune to the social tug-of-war, and within this context, Paul engaged in his Corinthian correspondence. Paul’s first Corinthian correspondence, specifically 1 Cor 4:14-21, is then comparatively investigated in the light of patronage as dimension of Empire. Paul integrated values such as honour and shame, and used the system of patronage in order to achieve his objectives with the Corinthian community. The socio-rhetorical analysis of this section of Paul’s correspondence investigates socio-cultural, intertextual and ideological aspects of the text. 1 Cor 4:14-21 is the culmination of the first part of Paul’s argument for ὁμόνια (concord), and he empowers his deliberation through patronage. He positions himself uniquely as father of the community, which empowers him with patria potestas (absolute authority). He also describes the way the Corinthians should bestow honour upon themselves. Paul’s use of a challenge-riposte and encomium brings all the weight of his argument to bear, upon his mimetic command to μιμηταί μου γίνεσθε (be imitators of me). The findings of this study indicate that Paul also opposes Empire in various ways. He opposes patronage, when he champions allegiance to an alternative Κύριος (Lord) that represents an alternative kingdom. He acts as a broker between Christ and the community, but the reciprocal relationship consists of shameful behaviour. Paul’s application of patronage does not serve to enhance his social position and poses a significant challenge to the norms of patronage in the Empire. The patent and unresolved tension within his rhetoric stretches between liberal use of patronage, and his opposition of aspects of the imperial order, such as patronage and the abuse of power. This leads to the conclusion that Paul still subjected the attributes of Empire to his own objectives. He had more than a purely political or merely spiritual agenda in mind and ultimately this remains the power and mystery of his argument.
- ItemPlaying the system, not the man: a rhetorical investigation of masculinities in its social context in 1 Peter(Stellenbosch : Stellenbosch University, 2015-03) Visser, Jacobie Maryna Helena; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: Men and masculinities have become so apparent and normative within the course of history and the social structuring of society, that they almost have become the invisible gender. Ubiquitous in positions of power everywhere, the paradox regarding men is becoming more evident by the day. This investigation aims to explore the notion of masculinity, as expressed in the text 1 Peter by means of its well-proportioned rhetorical structure and argument. The argument of the thesis will focus on 1 Peter 2: 11-4: 11 since this larger portion of the letter forms a textual unit. The investigation, Playing the system, not the man, consists of six chapters. Chapter 1 provides a brief synopsis of the basic aim, research problems and questions as well as hypothesis of this thesis, in conjunction with the clarification of methodology and basic core concepts used in the investigation. In Chapter 2 the text of 1 Peter 2:11-4:11 is exegetically analysed by means of a close reading of the text with a focus on core concepts which functions within the text but which are also deemed crucial for the ensuing discussion of masculinity in 1 Peter within the context of the 1st century social world. Chapter 3 continues the discussion by elucidating the 1st century social context, that constitutes the life setting of 1 Peter, in terms of the central ideological concepts of the Roman Empire, and the honour and shame culture, and in particular how these played out in terms of social structures such as the family or household. In Chapter 4 the emphasis shifts back to the text of 1 Peter, keeping with the aim of the investigation to both retain the focus on this letter but also to evaluate the text rhetorically, that is, to consider how the text construes and constructs masculinity. The discussion in the chapter focusses on the text’s construal of the community that is addressed as the οἶκος of God, and with attention to family language and brotherhood. Chapter 5 addresses masculinity according to a prominent theorist’s taxonomy of social masculine patterns. This interpretive model is then applied to 1 Peter, and used as lens with which to delineate varying constitutive forms of masculinity in the text. The concluding Chapter 6 ties the above discussion together and briefly elaborates on the possible value and impact of masculine patterns suggested in the text, and their possible influence and impact on Christianity today. Using an adequate and accountable hermeneutic, the text of 1 Peter can be enlisted in efforts to allow all men, the “man on the street” in all his various guises, to play within the system. Rather than blaming the system on the man, men are challenged to live in freedom not apart from the system as it is impossible, but free nevertheless and notwithstanding the system. In other words, the interpretation of 1 Peter in this thesis invite all men to assume the identity of “foreigners and exiles” regarding the system of male patriarchy!
- ItemReading Luke in impoverished communities : a social-scientific and feminist hermeneutical approach to Luke 1:39-56 and 4:16-30(Stellenbosch : Stellenbosch University, 2013-12) Petersen, Darian Marlo; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: This study is primarily concerned with responsible and considerate interpretations of the Bible as sacred book in faith communities. The question of poverty and its related issues compelled me to ask the question: how can the gospels be good news for Christians in impoverished communities in South Africa? It is the opinion of this study that method of interpretation is the crux of the matter when it comes to extracting good news from the Bible. In chapter one I propose that a social scientific approach in combination with feminist hermeneutics is a good method of interpreting biblical texts in impoverished communities. The social sciences help to place the text in its proper context and give the reader a point of connection between his or her social location and that of the text. Feminist hermeneutics seeks the marginalised and silent voices in the text with the aim of transformation on the contemporary context. In the second chapter of this study I explore the vital social values of the first century AD Mediterranean world as premise of the selected texts for exegesis (Luke 1:39-56 and 4:16-30). The third and fourth chapters form the exegetical corps of the study. In both I look at how the social values identified in chapter two influenced and shaped the texts. The latter part of both these chapters looks at a very specific feminist hermeneutical model which ultimately seeks transformation. Chapter three deals with Luke 1: 39-56 as pericope whilst chapter four deals with Luke 4:16-30. Chapter five focuses on the correlation of the findings in the exegesis of chapter three and chapter four. This chapter also gives some implications with concrete examples of a way forward from the interpretation of the text to the application of the text. I propose a Christian development of communities as a possible consequence of reading and interpreting the Bible through the lenses of a social scientific approach in conjunction with feminist hermeneutics. The last chapter, chapter six, is an overview and conclusion to this study.
- ItemThe role of the Exodus motif in 1 Cor.10:1-13 : an intertextual study(Stellenbosch : Stellenbosch University, 2014-04) Lubani, Sanned; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: The goal of the study is to show that Paul’s usage of the Exodus Motif in 1 Corinthians 10 is intertextual in that it contains echoes and allusions from the exodus tradition. These intertextual echoes and allusions also form intratextual echoes and allusions, which show that the pericope is not limited to having significance only for immediate issues found in surrounding chapters 8, 9 and 10 but has intratextual implications for the whole epistle. Special focus has been placed upon 1 Corinthians 10:1-13, and an exegesis done using an intertextual method of interpretation, to show intertextual and intratextual echoes and allusions; and how the pericope is the centre of the whole epistle, and that issues addressed in the epistle find their parallels in the pericope. In the course of the study and as part of its broader scope, vital parallelisms are traced, biblically and theologically, between the Exodus and the Corinthian church. Finally, it has been established that the pericope is a midrashic paraenesis and it is theological in nature since it shows a faithful God in action. It is all about how God and humans act and react to issues of mutual concern.
- ItemSelibaat : die verstaan van die konsep van ʼn selibate leefstyl, vanuit 1 Korintiers 7:1-28, en die verantwoordelike gebruik van die konsep vandag(Stellenbosch : Stellenbosch University, 2012-12) Opperman, Melissa; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: This dissertation deals with the concept of celibacy, as interpreted from 1 Corinthians 7: 1-28, the development of the term in the Protestant tradition, and its use in our current context (which includes the Reformed tradition). This dissertation makes a thorough exegetical study and it especially analyses the Protestant tradition (with the development of celibacy within the tradition). Lastly it looks at the way the term celibacy is used today in the Dutch Reformed tradition. The main focus is precisely the relationship and differences that occur between 1 Corinthians 7: 1-28 and the use of the term celibacy in the Protestant tradition, and also the use of celibacy in our understanding today.