Anthropologie
- van der Merve, D.G. (2007): „Having fellowship with God“ according to 1 John: dealing with the intermediation and environment through which and in which it is costituted, in: Acta Theologica 27/2. S.
- Abstract: For believers to have fellowship (koinwniva) with one another and corporately with God, is one of the main objectives stated for the proclamation of the gospel by the author of 1 John. This article investigates the intermediation and environment through which and in which fellowship is constituted between God and his children. From the prooemium (1:1-4) of the epistle, which is used as the basic text in this research, Jesus Christ, the Son of God, has been designated (as iJlasmov~ in 2:2; 4:10 and as paravklhto~ in 2:1) to accomplish a fundamental revelatory-salvific act to enable believers to have fellowship with God and one another. This concept of fellowship, used in a familial sense, is described from the symbolic narrative of family life where God is the “Father” (patrov"), Jesus is “his only Son” (uiJov~ aujtou` oJ monogenhv~) and believers are the “children of God” (tevkna qeou`). 1 John underlines the autonomy of the individual child of God (2:20, 27; 5:20), but qualifies this emphasis with the thematic development of the concept of fellowship (koinwniva in 1:3, 6, 7) with other believers in the familia dei. The joy of believers in this familia dei, as an outcome of this fellowship, only becomes “complete” (peplhrwmevnh) where fellowship is constituted both among God’s children and corporately with God.
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.
Gottvater, Gottsohn und Heiliger Geist
- Joubert, J. (2007): Johannine metaphors/symbols linked to the paraclete-spirit and their theological implications, in: Acta Theologica 27/1. S. 83-103.
- Abstract: The Johannine author uses metaphors and symbols to enable the primary and secondary readers to come to a better understanding of the Paraclete-Spirit. The study of particular Johannine metaphors is valuable in understanding the message and theology of John. The use of the dove, water and wind metaphors in the Johannine Gospel definitely has functional and theological implications for the Pneumatology of John. The Johannine author uses imagery freely in expressing his Pneumatological message. He does not express his message regarding the Paraclete-Spirit merely in the form of a theological discourse, but by using the metaphors dove, water and wind. By exploring the relationship between the various Paraclete-Spirit metaphors, a larger and more coherent picture emerges, which opens the view to the interrelatedness of various theological themes. Such a metaphorical description of the Paraclete-Spirit in the Johannine Gospel has genuine potential and deserves to be explored.
Personengruppen
- 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.
- Cilliers, J.F.G. / F.P. Retief / S.P.J.K. Riekert (2006): Eunuchs in the Bible, in: Acta Theologica 26/2. S. 247-258.
- Abstract: In the original texts of the Bible a “eunuch” is termed saris (Hebrew, Old Testament) or eunouchos (Greek, New Testament). However, both these words could apart from meaning a castrate, also refer to an official or a commander. This study therefore examines the 38 original biblical references to saris and the two references to eunouchos in order to determine their meaning in context. In addition two concepts related to eunuchdom, namely congenital eunuchs and those who voluntarily renounce marriage (celibates), are also discussed.
- Nel, M. (2008): Eunig in die Antieke Nabye Ooste, in: Acta Theologica 28/1. S. 126-142.
- Abstract: The Bible uses the term “eunuch” several times. The question arises as to the meaning of this term. In this article Biblical and extra-Biblical data are considered. It is argued that the Hebrew word, syrs, refers to a castrated man, and that, in biblical usage, it refers to a castrated man in terms of Israel’s religion (Deut. 23:1; Is. 56:3). The term is used in a different sense when it refers to a foreign person, i.e. a person in an official capacity in a king’s court (as in Gen. 37), or a military commander (as in 1 Kings 22:9; 2 Kings 8:7; 23:12; 25;19; Jer. 52:25). The reference to the Ethiopian eunuch in Acts 8 is also discussed, and the conclusion is drawn that syrs refers to a foreign official visiting Jerusalem to worship, and not to a castrated man.