Emotionen
- Schlimm, Matthew Richard (2008): From Fratricide to Forgiveness: The Ethics of Anger in Genesis.
Ethik
- Kleine, Michael (2004): Hilfe für Schwache im Alten Testament: Motivation und Formen der Hilfe im Kontext von Familie und Staat. Link [Dissertation]
- Schlimm, Matthew Richard (2008): From Fratricide to Forgiveness: The Ethics of Anger in Genesis.
- Terblanche, M.D. (2005): Ter wille van ´n stabiele familie: die literêre konteks van Levitikus 18:22 en 20:13, in: Acta Theologica 25/2. S. 142-156.
- Abstract: Leviticus 18:22 and 20:13 are the only texts in the Old Testament that explicitly condemn homosexual acts. It is of the outmost importance to take the literary context of these texts into consideration. Both prohibitions have family laws as immediate context. Since homosexual acts drastically influence the relations in the larger family, the prohibitions of these acts were associated with the family laws. Leviticus 18 and 20 are closely connected to Leviticus 19, a chapter that emphasises the holiness of the people. The call to holiness in 19:2 concerns all facets of life including sexual relations. The prohibitions against homosexual acts finally belong to the legislation that was given by Yahweh to Moses at Sinai. Therefore Israel had to take them seriously.
- Verster, P. (2004): Respek vir die lewe en die doodstraf volgens die perspektief van Genesis 9:5-6, in: Acta Theologica 24/2. S. 168-179.
- Abstract: There are different views on the application of Genesis 9:5-6 in the debate on the value of life and the death penalty. In postmodern society it is considered inhumane to execute persons who committed murder. In this article different views are discussed and it is suggested that, according to Genesis 9:5, respect for life is absolute and that, although the death penalty is not explicitly mentioned, it provides an argument for upholding respect for life.
Personengruppen
Kinder
- Aarde, A. G. (2004): Jesus´ affection towards children and Matthew´s tale of two kings, in: Acta Theologica 24/2. S. 127-146.
- Abstract: On account of multiple and independent attestations in early Christian literature Jesus’ affection towards children can be taken as historical authentic. From a perspective of the social stratification of first-century Herodian Palestine, this article argues that it is possible to consider these children as part of the expendable class. Neither Mark nor its parallel texts in the other Gospels refer to parents bringing these children to Jesus. They seem to be “street urchins”. In this article the episode where Jesus defends the cause of fatherless children in the Synoptic Gospels is interpreted from the perspective of Matthew’s version of Jesus’ affection towards children. The aim is to demonstrate that Matthew situates the beginning and end of Jesus’ public ministry within the context of Jesus’ relationship to children. Jesus’ baptism by John (Mt 3:15) and Jesus’ entry into Jerusalem (Mt 21:1-17) form the two poles of his ministry in Matthew. Both episodes are described as a kind of “cleansing of the temple”. Both incidents were (in a midrash fashion) understood by Matthew as fulfilment of Scripture. The baptism scene is a Matthean allusion to Isaiah 1:13-17 and the record of the entry into Jerusalem is an explicit interpretation of Jeremiah 7:1-8.