105 research outputs found
Research on the Letter to the Galatians: 2000-2020. Volume 1
No full textThis book confirms that research on the Letter to the Galatians is flourishing. Although it is true that much of what is being published is not new and that well-known arguments and insights have often been repeated, it is also clear that much progress is constantly being made. In this volume, hundreds of academic studies that appeared on the letter from 2000 to 2020 are discussed concisely so that the main contribution of each study to a better understanding of the letter can be grasped easily. Studies on Galatians or parts of it are organised and discussed in terms of five categories – introductory matters, textual and stylistic issues, history of interpretation, interpretative approaches and the theology of the letter. The primary focus of each study is clearly delineated so that its specific contribution to grasping key aspects of the letter becomes clear.
D. Francois Tolmie is Professor of New Testament Studies at the Faculty of Theology and Religion at the University of the Free State, Bloemfontein, South Africa. He is also the author of Persuading the Galatians: A Text-Centred Rhetorical Analysis of a Pauline Letter and Pointing Out Persuasion in Philemon: Fifty Readings of Paul’s Rhetoric from the Fourth to the Eighteenth Century
Research on the Letter to the Galatians: 2000-2020. Volume 2
No full textThis book confirms that research on the Letter to the Galatians is flourishing. Although it is true that much of what is being published is not new and that well-known arguments and insights have often been repeated, it is also clear that much progress is constantly being made. In this volume, hundreds of academic studies that appeared on the letter from 2000 to 2020 are discussed concisely so that the main contribution of each study to one’s understanding of the letter can be grasped easily. The letter is divided into eighteen pericopes and the studies that appeared on a specific pericope are classified in terms of five categories – introductory matters, textual and stylistic issues, history of interpretation, interpretative approaches and the theology of the pericope. The primary focus of each study is clearly delineated so that its specific contribution to grasping key aspects of the pericope becomes clear.
D. Francois Tolmie is Professor of New Testament Studies at the Faculty of Theology and Religion at the University of the Free State, Bloemfontein, South Africa. He is also the author of Persuading the Galatians: A Text-Centred Rhetorical Analysis of a Pauline Letter and Pointing Out Persuasion in Philemon: Fifty Readings of Paul’s Rhetoric from the Fourth to the Eighteenth Century
Die negative Konnotation des Heidenbegriffes: Fehldeutungen und Übersetzungsfehler im NT anhand der paulinischen Schriften
No full textEnglish: The topic of this Doctor's thesis is “The negative connotation of the concept heathen/pagan”. Misinterpretations and translation errors in the NT illustrated by the Pauline writings”. It is an attempt to examine in a more differentiated fashion those parts of the New Testament, which have a long history of theological discussion, and protect them against one-sided and narrow interpretation. Upon closer examination of present academic research of the New Testament it can be noted that the German, French, Netherlands, Afrikaans and Anglo-American translations of the Greek term e;qnh are very irregular. Various commentaries ignore a full discussion of this term. The decision in favor of a specific translation appears to be made without careful consideration. Often non-Jews are labeled as heathen or pagan without considering the connotations of these terms under lexematic aspects, or the change in linguistic usage. The effects of the negligent rendering of the term e;qnh can be seen in the various fields of theology and its disciplines, particularly missiology and religious studies. The purpose of this doctor thesis is to provide a systematic, theological and hermeneutical contribution to this field of study. This is evident in the expression that is preferred in this study The Pauline understanding of non- Jewish non-Christians, which does not automatically bestow theological reflections on foreign religions. Besides the historical-philological consideration of the terminologies, which Paul uses to refer to non-Jewish non-Christians, the author analyzes basic theological concepts and semantic problems. The semantic examination of non-Jewish non-Christians can be divided into three main aspects. The terms Paul uses to determine this group of people, a;dikoj, a;pistoj and e;qnh have a negative connotation, i.e., lawlessness, unbelief, sin, idolatry, enmity with God and ethical demoralization. In analyzing the term a;dikoj, it can be determined that Paul himself disposes of certain patterns of judgement also known to the ekklesia, which he chooses. With avkrobusti,a Paul adopts the Jewish classification of humankind, which anticipates ethnic-religious collectives, and maintains the predestination of Jewish people symbolized by circumcision of the praeputium and the law corpora. However, Paul balances this polarity by Abrahamic sonship and the promises of salvation originally given to Israel as something which is available to all believers. This is based on Christ's death and resurrection for all humankind. It is no longer man's relationship to the law, i.e., the law-corpora, that distinguishes the sinners from the righteous, but man's position to the kerygma of the Kyrios1588 that determines salvation. Because the act of reconciliation through Christ includes and applies to non-Jewish non-Christians, Paul sees himself as an apostle to the non-Jews, the apostle of the Gentiles, who is committed to preach the gospel despite the imminent dangers of death. Unlike the rabbis, he no longer proclaims separation, but inclusion, for example instead of fearing defilement he sits at the table with non-Jews. The results of this doctor thesis offer a carefully analyzed modification of the traditional Jewish treatment of non-Jews in the context of mission. Paul himself being a Hellenist reflects the Hellenistic classification of humankind by using the terms ba,rbaroj and {Ellhn. He does not defame or polemize the hellenistic culture with his use of the term pagan. The presentation of Paul's view of the pagans would be incomplete without referring to the knowledge of God's law outside of the Thorah as seen in the context of Romans: “19 dio,ti to. gnwsto.n tou/ qeou/ fanero,n evstin evn auvtoi/j o` qeo.j ga.r auvtoi/ j evfane,rwsenÅ 20 ta. ga.r avo,rata auvtou/ avpo. kti,sewj ko,smou toi/j poih,masin noou,mena kaqora/tai( h[ te aviAfrikaans: Die tema van hierdie doktorale verhandeling is “Die negatiewe konnotasie
van die begrip ‘heidene’. Foutiewe interpretasies en vertaalfoute in die
Nuwe Testament aan die hand van die Pauliniese geskrifte”. Dit is ’n
poging om geselekteerde gedeeltes in die Nuwe Testament wat ’n lang
geskiedenis in die teologiese diskussie het, op ’n manier te interpreteer wat
nie eensydig of eng is nie.
By nadere ondersoek van huidige akademiese studie van die Nuwe
Testament blyk dit onder ander dat Duitse, Franse, Nederlandse, Afrikaanse
en Engelse vertalings van die term e;qnh heelwat verskil. Baie kommentare
laat ’n volledige bespreking van die term na. Verder lyk dit asof die keuse
vir ’n spesifieke vertaling gedoen word sonder deeglike nadenke. Dikwels
word nie-Jode “heidene” genoem sonder dat die konnotasies wat
leksematies aan hierdie term verbonde is of die veranderinge wat mettertyd
in linguistiese gebruik voorkom, in ag geneem word. Die gevolge van
hierdie onnadenkende gebruik van e;qnh word in die verskeie velde van die
teologie en haar dissiplines gesien, in die besonder in die Missiologie en
Godsdienswetenskap.
Die doel van hierdie doktorale tesis is om ’n sistematiese, teologiese en
hermeneutiese bydrae tot die veld van ondersoek te maak. Dit kan
byvoorbeeld gesien word in die soort perspektief wat sigbaar word in ’n
keuse soos “Die Pauliniese verstaan van nie-Joodse nie-Christene” – ’n
perspektief wat nie gekenmerk word deur verkeerde teologiese refleksie op
ander godsdienste nie.
Afgesien van die histories-filologiese ontleding van die uitdrukkings wat
Paulus gebruik om na nie-Joodse nie-Christene te verwys, fokus die outeur
ook op basiese teologiese konsepte en semantiese probleme. Die semantiese
ondersoek van nie-Joodse nie-Christene word in terme van drie fasette belig. Die terme wat Paulus gebruik om hierdie groep mense aan te dui (a;diko,j,
a;pistoj en e;qnh) het negatiewe konnotasies, te wete wetteloosheid,
ongeloof, sonde, afgodsdiens, vyandskap met God en etiese demoralisering.
Deur die analise van die begrip a;diko,j kan vasgestel word dat Paulus
afwysend staan teenoor sekere patrone van oordeel, ook bekend aan die
ekklesia.
Met avkrobusti,a maak Paulus gebruik van die Joodse klassifikasie van die
mensheid, waardeur etnies-religieuse groepe geantisipeer word, en handhaaf
hy die uitverkiesing van die Joodse volk, gesimboliseer deur die praeputium
en die Ou-Testamentiese wette.
Aan die ander kant handhaaf Paulus ook ’n polariteit deurdat Abrahamitiese
seunskap en die belofte van die verlossing wat oorspronklik tot Israel gerig
is, nou vir alle gelowiges beskikbaar is. Dit word gebaseer op Christus se
dood en opstanding vir die hele mensheid. Dit is nie langer die mens se
verhouding tot die Ou-Testamentiese wette as geheel wat sondaars van
regverdiges onderskei nie, maar die mens se verhouding tot die kerugma
van die Kurios wat verlossing bepaal. Aangesien die handeling van
versoening deur Christus nie-Joodse nie-Christene insluit en ook op hulle
van toepassing is, sien Paulus homself as apostel aan die nie-Jode, die
apostel van die nasies, wat daaraan toegewy is om die evangelie te preek
ongeag die dreigende doodsgevare. Anders as die rabbi’s, proklameer hy nie
langer afsondering nie, maar insluiting, byvoorbeeld in plaas daarvan om
bang te wees vir onreinheid deur tafelgemeenskap, sit hy saam met nie-Jode
aan tafel. In Romeine 1:21vv. beskryf Paulus die absolute etiese demoralisering van
die oortreders en verduidelik die ignorering van die basiese beginsels van
die menslike sosiale lewe deur dit te verbind aan die ontering van die
Skepper en sy oordeel. Nietemin gee hy toe dat nie-Jode1606 nie net kennis
van God se eise1607 het nie, maar ook geroep is om verantwoording oor
daardie eise te doen.
Terwyl Paulus nie ’n heidense manier van lewe ondersteun nie1608, is hy tog
van mening dat daar ’n hoë graad van gedeelde etiese standaarde is wat deur
sowel Christene as nie-Christene vereis word.1609
Aangesien die eise vir moraliteit soos dit deur nie-Christene beskou word,
eintlik God se eise is, kan Paulus nie-Christelike etiese bronne1610 aanhaal,
en universeel aanvaarde norme as geldig vir die sosiale lewe beskou.
Byvoorbeeld, in Filippense 4:8, “To. loipo,n( avdelfoi,( o[sa evsti.n avlhqh/( o[sa
semna,( o[sa di,kaia( o[sa a`gna,( o[sa prosfilh/( o[sa eu;fhma( ei; tij avreth. kai.
ei; tij e;painoj( tau/ta logi,zesqe”, gebruik Paulus ’n konvensionele
deugdelys wat gebruik maak van uitdrukkings uit die populêre filosofie. Die
teologiese regverdiging van die kritiese opneem van die antieke etiek lê in
die feit dat hierdie morele eise as eise van God self beskou word.
Byvoorbeeld, ongehinderde gemeenskap met nie-Christelike bure, sowel as
die vryheid om hulle kos te eet, word gebaseer op die feit dat God hulle Skepper is1611: “Pa/n to. evn make,llw| pwlou,menon evsqi,ete mhde.n
avnakri,nontej dia. th.n sunei,dhsin\ tou/ kuri,ou ga.r h` gh/ kai. to. plh,rwma
auvth/jÅ ei; tij kalei/ u`ma/j tw/n avpi,stwn kai. qe,lete poreu,esqai( pa/n to.
paratiqe,menon u`mi/n evs-qi,ete mhde.n avnakri,nontej dia. th.n sunei,dhsinÅ”
Die aanvaarding van buite-Christelike paranese dui op ’n kennis van ’n
universele wet wat deur die Skepper gegee word en waaraan alle mense
onderhorig is. Alhoewel nie-Christene wel as onderhewig aan demoniese
magte beskou word, bly hulle nietemin God se skepsele.
Die outeur van hierdie tesis kon nie daarin slaag om ’n konsekwente gebruik
van die terme “heidene” of “wêreld” te vind nie. Paulus maak gebruik van
’n sekere patroon wat bekend is aan sy kerke en wat hy gebruik afhangende
van sy bedoeling en konteks. Sy gebalanseerde onderskeid korrespondeer
met evn sarki. mh. ouv kata. sa,rka. Alle Christene lewe tussen nie-Christene,
d.w.s. die wêreld, en is onderhorig aan die staat se gesag en wette. Hulle kan
nie padgee uit die wêreld nie, maar mag ook nie daaraan konformeer nie.
Hulle moet bestaande kontakte en sosiale gebruike handhaaf, maar hulle
mag nie hulle geheiligde liggame verontreinig1612 nie. Hulle doel moet wees
om in vrede met elkeen te lewe. Nie-Christene kan vir Christus gewen word
as hulle met konsiderasie deur nie-Christene behandel word1613. Paulus
beklemtoon afskeiding slegs wanneer die liggaam van Christus en die
liggaam van die individuele gelowige in gevaar is.1614 Hy is egter gekant
teen asketiese onttrekking omdat die verlossing van nie-Christene en die
groot sendingopdrag vir hom belangrik is. Hierdie doktorale verhandeling werp ook nuwe lig op die polemiek wat
vanuit die Jodendom oorgeneem is en effektief deur die Christendom
voortgesit word. Paulus gebruik dieselfde argumente teen sowel Jode as nie
Jode. In sommige gevalle word nie-Joodse nie-Christene self as voorbeeld
en model vir die kerke gebruik: “{Olwj avkou,etai evn u`mi/n pornei,a( kai.
toiau,th pornei,a h[tij ouvde. evn toi/j e;qnesin( w[ste gunai/ka, tina tou/ patro.j
e;cein”1615. Nie-Joodse nie-Christene word nie as sodanig van die res van die
mensheid onderskei deur hulle algehele morele vervallenheid nie. Gebaseer
op die Nuwe Testament maak dit die gebruik van die term “heiden/s” as
etnies-religieuse aanduiding noodsaaklik.
Paulus gee nie spesifieke reëls waarvolgens Jode met nie-Jode in verband
gebring moet word nie. Hy identifiseer wel sekere voorregte wat die Jode op
grond van hulle uitverkiesing het, wat hy as teken van God se liefde vir die
Joodse nasie beskou en nie noodwendig as ’n waarborg van verlossing nie.
Vir ’n omvattende sistematies-teologiese evaluering, kan die Twee Rykeleer
as ’n basiese raamwerk dien. Verder word addisionele inligting van
sowel die Ou as die Nuwe Testament benodig om ’n ondersoek te doen na
die effek van die geskiedenis op teologiese tradisies wat verband hou met
Missiologie en Godsdienwetenskap
Rethinking the new perspective on Paul: justification by faith and Paul’s gospel according to Galatians
No full textEnglish: The aim of this study is to evaluate the New Perspective on Paul. One of
the most important new contributions of the New Perspective, that is a
new interpretation of Paul’s view of justification by faith, is the main
focus of this study. Especially, two New Perspective arguments that give
rise to most of the objections voiced by the followers of the Old
Perspective are noted: 1) Paul developed the notion of justification by
faith only at a later stage 2) to defend his gentile mission.
In Part 1 an overview of the history of the New Perspective is
presented, and the problems of the New Perspective are pointed out.
In Part 2 the origin of Paul’s Christ-Torah antithesis is investigated
to find out when Paul ’s notion of justification by faith originated. As a
result, the view of the New Perspective that Paul developed the n otion of
justification by faith at a later stage is rejected.
In Part 3, independent theological exegesis is done to evaluate the
argument of the New Perspective that justification by faith must be
understood not in general terms of how human beings can be saved, but
in the context of Paul’s gentile mission . The exegesis concentrates on
the concepts ‘the works of the law’ and ‘the curse of the law’ in
Galatians. Romans 3, 4, and 7 are also investigated to confirm the
exegetical results of Galatians. As a result, it is shown that the New
Perspective is quite correct in that it reads the notion of justification by faith in the context of Paul’s gentile mission. However, it is al so pointed
out that the New Perspective fails in properly evaluating Paul’s gentile
mission itself, because it marginalise s both the gentile mission and
justification by faith in Paul’s theology.
In Part 4, by means of the independent theological exegesis of the
word eujaggevlion in Galatians in the redemptive historical context of the
Abrahamic covenant, it is proved that for the unique apostle to the
gentiles, Paul, his gentile mission was the climax of his gospel. In fact, it
must rather be regarded as his gospel itself. This means that, even
though the interpretation of justification by faith by scholars from the
New Perspective has a better exegetical foundation and leads to valid
exegetical results, these results are interpreted wrongly by them.
In Part 5, finally, it is concluded that when the interpretation of the
Pauline notion of justification by faith by scholars from the New
Perspective is reread in the light of the new understanding that Paul’s
gentile mission is his gospel, the true meaning of justification by faith is
revealed.
Afrikaans: Die doel van hierdie studie is om die sogenaamde Nuwe Perspektief op
Paulus te evalueer. Een van d ie belangrikste bydraes van die Nuwe
Perspektief, naamlik die nuwe interpretasie van die Pauliniese konsep
‘regverdiging deur die geloof’, kry in hierdie studie die meeste aandag.
Veral twee argumente van die Nuwe Perspektief word bespreek, naamlik
1) dat die konsep ‘regverdiging deur die geloof’ ’n latere ontwikkeling in
Paulus se teologie verteenwoordig, en 2) dat dit ontwikkel is om Paulus
se heidensending te verdedig.
In Deel 1 word ’n oorsig van die geskiedenis van die Nuwe
Perspektief gegee en word die probleme van hierdie siening uitgelig.
In Deel 2 word die oorsprong van die Christus- Torah-antitese in
Paulus se teologie ondersoek om te bepaal wanneer Paulus se siening
van ‘regverdiging deur die geloof’ ontwikkel het. Die gevolgtrekking is
dat die siening van die Nuwe Perspektief dat dit eers op ’n later stadium
gebeur het, verwerp word.
In Deel 3 word onafhanklike teologiese eksegese gedoen om te
wys dat die argument van die Nuwe Perspektief dat ‘regverdiging deur
die geloof’ nie in algemene sin verstaan moet word nie, maar wel binne
die k onteks van die Pauliniese sending, korrek is. Die eksegese
konsentre er op die begrippe ‘werke van die wet’ en ‘vloek van wet’ in
Galasiërs. Romeine 3, 4 en 7 word ook ondersoek om die eksegetiese resultate ten opsigte van Galasië rs te bevestig. Daar word aangetoon dat
die Nuwe Perspektief heeltemal korrek is wanneer ‘regve rdiging deur die
geloof’ in die konteks van die Pauliniese sending gelees word. Daar word
egter ook aangetoon dat die Nuwe Perspektief nalaat om die Pauliniese
sending self korrek te evalueer omdat dit sowel die heidensending as
‘regverdiging deur die geloof’ in die Pauliniese teologie marginaliseer.
In Deel 4 word deur middel van onafhanklike teologiese eksegese
van die begrip eujaggevlion binne d ie heilshistoriese konteks van die
verbond met Abraham aangetoon dat vir Paulus, die unieke apostel na die
heidene, sy heidensending die klimaks van sy evangelie was. In
werklikheid moet dit as sy evangelie self beskou word. Dit beteken dat,
alhoewel die Nuwe Perspektief se interpretasie van ‘regverdiging deur
die geloof’ ’n beter eksegetiese basis het en tot korrekte eksegetiese
resultate aanleiding gee, die resultate self verkeerd gëinterpreteer word.
In Deel 5 word ten slotte aangeto on dat wanneer ’n mens die
interpretasie van ‘regverdiging deur die geloof’ deur die Nuwe
Perspektief in die lig van die nuwe verstaan van Paulus se heidensending
herlees, die ware betekenis van ‘regverdiging deur die geloof’ na vore
kom.Afrikaans: Die doel van hierdie studie is om die sogenaamde Nuwe Perspektief op
Paulus te evalueer. Een van d ie belangrikste bydraes van die Nuwe
Perspektief, naamlik die nuwe interpretasie van die Pauliniese konsep
‘regverdiging deur die geloof’, kry in hierdie studie die meeste aandag.
Veral twee argumente van die Nuwe Perspektief word bespreek, naamlik
1) dat die konsep ‘regverdiging deur die geloof’ ’n latere ontwikkeling in
Paulus se teologie verteenwoordig, en 2) dat dit ontwikkel is om Paulus
se heidensending te verdedig.
In Deel 1 word ’n oorsig van die geskiedenis van die Nuwe
Perspektief gegee en word die probleme van hierdie siening uitgelig.
In Deel 2 word die oorsprong van die Christus- Torah-antitese in
Paulus se teologie ondersoek om te bepaal wanneer Paulus se siening
van ‘regverdiging deur die geloof’ ontwikkel het. Die gevolgtrekking is
dat die siening van die Nuwe Perspektief dat dit eers op ’n later stadium
gebeur het, verwerp word.
In Deel 3 word onafhanklike teologiese eksegese gedoen om te
wys dat die argument van die Nuwe Perspektief dat ‘regverdiging deur
die geloof’ nie in algemene sin verstaan moet word nie, maar wel binne
die k onteks van die Pauliniese sending, korrek is. Die eksegese
konsentre er op die begrippe ‘werke van die wet’ en ‘vloek van wet’ in
Galasiërs. Romeine 3, 4 en 7 word ook ondersoek om die eksegetiese resultate ten opsigte van Galasië rs te bevestig. Daar word aangetoon dat
die Nuwe Perspektief heeltemal korrek is wanneer ‘regve rdiging deur die
geloof’ in die konteks van die Pauliniese sending gelees word. Daar word
egter ook aangetoon dat die Nuwe Perspektief nalaat om die Pauliniese
sending self korrek te evalueer omdat dit sowel die heidensending as
‘regverdiging deur die geloof’ in die Pauliniese teologie marginaliseer.
In Deel 4 word deur middel van onafhanklike teologiese eksegese
van die begrip eujaggevlion binne d ie heilshistoriese konteks van die
verbond met Abraham aangetoon dat vir Paulus, die unieke apostel na die
heidene, sy heidensending die klimaks van sy evangelie was. In
werklikheid moet dit as sy evangelie self beskou word. Dit beteken dat,
alhoewel die Nuwe Perspektief se interpretasie van ‘regverdiging deur
die geloof’ ’n beter eksegetiese basis het en tot korrekte eksegetiese
resultate aanleiding gee, die resultate self verkeerd gëinterpreteer word.
In Deel 5 word ten slotte aangeto on dat wanneer ’n mens die
interpretasie van ‘regverdiging deur die geloof’ deur die Nuwe
Perspektief in die lig van die nuwe verstaan van Paulus se heidensending
herlees, die ware betekenis van ‘regverdiging deur die geloof’ na vore
kom
Paul’s disinterest in the fulfilling of the law - a new reading of Pauline theology
No full textThesis (D.Th. (New Testament))--University of the Free State, 2015English: The most important purpose of any investigation of Paul’s theology of the law is to
explain why Paul believes that the law cannot give life. An overview of such studies
shows that the failure to fulfil (keep) the law has always been the answer given by
Pauline scholars, even though there might be a difference of opinion amongst them
as to the reason for such a failure. In this regard, even the New Perspective was not
really new. If a failure to fulfil the law were the reason for Paul’s problems with the
law, it would mean that his interest lies in showing such a failure or the impossibility
of fulfilling the law, which would basically constitute an anthropological approach as
the problem of the law would then be related to humankind. However, Paul never refers
to the impossibility of fulfilling the law perfectly in any of his letters.
Instead this study shows that the answer that Paul gave to this question did not focus
on humankind but on the essential nature of the law. Paul was interested in revealing
the identity of the law in redemptive history, an issue for which human failure
to fulfil the law was not important. Accordingly, this study introduces the following two
very important Pauline ideas that have not been considered adequately by scholars
before, namely the personal nature of the law and the plural nature of the law.
The first one implies that fulfilling the law in the sense of being obedient to the
law is unavoidable, and failing to do so is impossible. Thus a failure to fulfil
the law was not what Paul was interested in.
The second one implies that life and death are not determined by human failure
in fulfilling the law but by the identity of the particular law that is served.
By means of an intertextual reading it is showed that, for Paul, Deut. 30 hints
at Gen. 3. In Rom. 7, he presents this redemptive historical framework, hinting
at the two texts (Gen. 3 and Deut. 30) in a circle of intertextuality in the following
way: For Paul, the two trees of death and life in Eden and the two laws
of curse and blessing on Mt. Ebal and Mt. Gerizim overlap. Furthermore the
Torah and the word of Christ overlap with the two laws of blessing and curse.
The Torah is thus linked to the commandment of the tree of the knowledge of good and evil, as well as to the law on Mt Ebal, whereas the word of Christ is
linked to the lost commandment of the tree of life and to the lost law on Mt.
Gerizim. This means that the Torah cannot give life regardless of one’s fulfilling
of the law. Once again, it is clear that the fulfilling of the law as such is
not what Paul is interested in.
Lastly, the study shows that the fulfilling of the law that Paul refers to (Gal. 5:14,
6:2; Rom. 13:10) should not be regarded as his response to the issue of the failure to
fulfil the law, either. In this instance, the focus does not fall on humankind, but on the
divine side of things. It refers to the relationship between the Torah and (the word or
the law of) Christ. The Torah is fulfilled (transformed) to become the law of Christ.
Once again it is clear that Paul is not interested in the fulfilling of the law.
This study focuses on texts that are generally interpreted by scholars as referring
to the impossibility of fulfilling the law. In Part A, the study shows how scholars have
interpreted texts in this way by means of a historical overview. The presuppositions
and basic ideas in this regard are considered and a new approach is suggested. In
Part B, the study focuses on Paul’s disinterest in the fulfilling of the law in Galatians,
and highlights Paul’s views on the personal nature of the law in this letter. In Part C,
the study focuses on the same issue in Romans, focusing on the plural nature of the
law, as well as on its personal nature. The two opposing laws, the Torah and the law
of God (mind and life) are discussed. Finally, in Part D, the study deals with the
meaning of the expression ‘fulfilling the law’.
T he study concludes that Paul is not interested in the fulfilling of the law and that
current explanations of Paul’s views of the law focus on something that Paul was not
interested in himself.Afrikaans: Die belangrikste doel van enige ondersoek van Paulus se siening van die wet is om
te verduidelik hoekom hy gedink het dat die wet nie kan lewe gee nie. ’n Oorsig van
sulke studies toon dat die antwoord wat Paulusnavorsers gee, altyd fokus op die onvermoë
om die wet na te kom, selfs al is daar kleiner verskille in die manier waarop
navorsers dié onvermoë verstaan. In hierdie opsig het selfs die New Perspective nie
iets nuuts gebied nie. Indien onvermoë om die wet na te kom die rede sou wees vir
die probleme wat Paulus met die wet gehad het, moes dit vir hom belangrik gewees
het om hierdie onvermoë te verduidelik. Dit sou dan ’n antropologiese benadering tot
die probleme van die wet impliseer. Dit gebeur egter nêrens in enige van die Paulusbriewe
dat hy verwys na die onmoontlikheid om die wet volledig na te kom nie.
Daarteenoor word in hierdie studie geargumenteer dat die probleem wat Paulus
met die wet gehad het, nie met menslike onvermoë te doen gehad het nie, maar
eerder te make het met die essensiële aard van die wet. Paulus wou die aard van
die wet in terme van die heilsgeskiedenis blootlê – iets waarvoor menslike onvermoë
om die wet na te kom, nie belangrik is nie. Gevolglik word daar in hierdie studie op
twee ander baie belangrike aspekte in Paulus se siening van die wet gekonsentreer
– twee aspekte wat nog nie werklik aandag deur Paulusnavorsers gekry het nie. Die
twee aspekte is onderskeidelik die persoonlike aard van die wet en die meervoudige
aard van die wet.
Die eerste aspek impliseer dat nakoming van die wet in die sin van onderdanigheid
aan die wet onvermydelik is, en dat dit onmoontlik is om dit nie te
doen nie. Gevolglik is dit duidelik dat onvermoë om die wet na te kom, nie die
saak is waarop Paulus gefokus het nie.
Die tweede aspek impliseer dat geestelike dood en lewe nie bepaal word deur
menslike onvermoë om die wet na te kom nie, maar bepaal word deur die bepaalde
wet wat deur die mens gedien word. Deur middel van ’n intertekstuele
lees word gewys hoe Deut. 30 deur Paulus in die lig van Gen. 3 gelees is. Dit
doen hy in Rom. 7, waar hy hierdie heilshistoriese raamwerk gebruik en op intertekstuele
wyse sinspeel op twee tekste (Gen. 3 en Deut. 30): Vir Paulus is
daar ’n ooreenkoms tussen die twee bome van dood en lewe in Eden en die twee wette van vloek en seën op Berg Ebal en Berg Gerisim. Verder is daar
vir hom ook ’n ooreenkoms tussen die Torah en die woord van Christus en die
twee bome in Eden. Op dié manier word die Torah gekoppel aan die opdrag
wat met die boom van kennis van goed en kwaad geassosieer is, asook met
die wet wat op Berg Ebal gegee is. Aan die ander kant word die woord van
Christus geassosieer met die verlore opdrag van die boom van die lewe en
die verlore wet van Berg Gerisim. Vir Paulus impliseer dit dat die Torah nie
lewe kan gee nie, selfs nie eens as ’n mens dit volkome nakom nie. Weereens
blyk dus dat die nakoming van die wet nie die saak is waarop Paulus
primêr fokus nie.
Verder toon die studie dat ook die gevalle waar Paulus wel die uitdrukking
‘vervulling van die wet’ gebruik (Gal. 5:14; 6:2; Rom. 13:10) nie verstaan moet word
as ’n antwoord van sy kant af op die onvermoë om die wet na te kom nie. In hierdie
gevalle fokus hy nie op die mens nie, maar op die goddelike kant van die saak. Dit
gaan oor die verhouding tussen die Torah en (die woord of wet van) Christus. Die
Torah word vervul en getransformeer om die wet van Christus te word. Weer eens is
dit duidelik dat Paulus nie fokus op die nakoming van die wet as sodanig nie.
Hierdie studie skenk aandag aan Pauliniese tekste wat algemeen geïnterpreteer
word as verwysings na menslike onvermoë om die wet na te kom. In Deel A word ’n
historiese oorsig gebruik om aan te toon hoe navorsers hierdie teks geïnterpreteer
het. Die voorveronderstellings en belangrikste idees in hierdie verband word ondersoek
en ’n nuwe benadering word voorgestel. In Deel B val die klem op die feit dat
Galasiërs toon dat Paulus nie aandag geskenk het aan die onvermoë om die wet na
te kom nie. Verder word Paulus se beskouinge oor die persoonlike aard van die wet
aangetoon. In Deel C val die klem op dieselfde sake in Romeine. Die persoonlike
aard van die wet en die meervoudige aard van die wet word uitgelig. Die twee opponerende
wette, die Tora en die wet van God (hart en lewe) word ook bespreek. In die
laaste afdeling, Deel D, word aandag geskenk aan die uitdrukking ‘nakoming van die
wet’.
D ie studie kom tot die gevolgtrekking dat Paulus nie in die nakoming van die
wet belanggestel het nie en dat bestaande studies van sy siening van die wet dus
verkeerdelik fokus op ’n saak wat eintlik vir Paulus nie belangrik was nie
Transforming Theological Knowledge
No full textA number of outstanding public intellectuals such as Jonathan Jansen, Crain Soudien and Lis Lange have been invited to present papers to clarify the conceptual challenge and what this might entail for theology. Well-known theologians such as Conrad Wethmar, Allan Boesak and Martin Prozesky reflect on the nature of theology and religion at universities amidst social exigencies. Two international theologians – Harold Attridge from the prestigious Yale Divinity School and Bram van de Beek from the Free University of Amsterdam – share their experiences of institutions that exemplify excellence and ecumenical openness
Transforming Theological Knowledge
No full textA number of outstanding public intellectuals such as Jonathan Jansen, Crain Soudien and Lis Lange have been invited to present papers to clarify the conceptual challenge and what this might entail for theology. Well-known theologians such as Conrad Wethmar, Allan Boesak and Martin Prozesky reflect on the nature of theology and religion at universities amidst social exigencies. Two international theologians – Harold Attridge from the prestigious Yale Divinity School and Bram van de Beek from the Free University of Amsterdam – share their experiences of institutions that exemplify excellence and ecumenical openness
A rhetorical analysis of the letter to the Galatians
No full textEnglish: The aim of this study is to present a text-centred descriptive analysis of the way in which Paul uses the Letter to the Galatians in order to persuade the Galatians to accept his view of the gospel. In Part 1 an overview of existing rhetorical analyses of the Letter to the Galatians is presented. It is shown that the normal approach in the rhetorical analysis of this letter is to choose a specific rhetorical model whereby the letter is then analysed rhetorically. It is also shown that, although there are some exceptions, scholars mostly prefer to use ancient rhetorical models to perform a rhetorical analysis of this letter. The approach followed in this study is then outlined: It differs from the normal approach in that a specific rhetorical model is not chosen in order to analyse the letter rhetorically, but, instead, Paul's rhetorical strategy is reconstructed from the text itself. In Part 2 Paul's rhetorical strategy is then reconstructed from the letter itself. The letter is divided into eighteen sections and Paul's dominant rhetorical strategy is identified in each section and described, in conjunction with all the supportive strategies and rhetorical techniques used. In Part 3 some characteristics of Paul's rhetorical strategy in the Letter to Galatians are discussed. Two issues are highlighted: First, the overall organisation of his argument in the letter is discussed and summarised in terms of the following six objectives: First objective: Convince the audience of his divine authorisation (1:1-2:10). Second objective: Convince the audience that his gospel is the true gospel (2:11-3:14). Third objective: Convince the audience of the inferiority of the law (3:15-25). Fourth objective: Convince the audience that the "gospel" of the opponents represents spiritual slavery and, instead, urge them to remain spiritually free by adhering to his gospel (3:26-5:1). Fifth objective: Convince the audience to act as he wishes them to: not to succumb to the pressure to be circumcised; to avoid the opponents; and to live according to the Spirit (5:2-6:10). Sixth objective: Final refutation of the opponents (6:11-18). Secondly, the wide variety of arguments Paul uses in the letter is discussed. It is shown that the most important arguments he uses, are those based on the notion of divine authorisation. Scriptural arguments, an appeal to shared Christian tradition, the experience of the audience, vilification of the opponents, analogy, emotional arguments, and shared knowledge.Afrikaans: Die doel van die studie is 'n teksgesentreerde deskriptiewe analise van die manier waarop Paulus die Brief aan die Galasiërs gebruik om die Galasiërs te oorreed om sy weergawe van die evangelie te aanvaar.
In Deel 1 word 'n oorsig van bestaande retoriese analises van die Brief aan die Galasiërs gegee. Daar word aangetoon dat die normale benadering in die retoriese analise van dié brief is om 'n spesifieke retoriese model te kies en dit te gebruik om 'n retoriese analise van die brief te doen. Die benadering wat in hierdie studie gevolg word, word dan beskryf: In plaas van die normale manier waarvolgens 'n spesifieke retoriese model gekies en op die brief afgeforseer word, word Paulus se retoriese strategie vanuit die teks self gerkonstrueer.
In Deel 2 word Paulus se retoriese strategie op bogenoemde manier gerekonstrueer. Die brief word in agtien dele verdeel en Paulus se dominante retoriese strategie word telkens beskryf, asook die ondersteunende retoriese strategieë en tegnieke wat hy gebruik.
In Deel 3 word sommige van die tipiese eienskappe van Paulus se retoriese strategie in die Brief aan die Galasiërs bespreek. Die volgende twee sake word uitgelig:
Eerstens word die oorkoepelende organisasie van die argument in die brief bespreek en in terme van die volgende ses doelwitte saamgevat:
Eerste doelwit: Oortuig die gehoor dat hy goddelike gesag het (1:1-2:10).
Tweede doelwit: Oortuig die gehoor dat sy evangelie die ware evangelie is (2:11-3:14).
Derde doelwit: Oortuig die gehoor van die minderwaardigheid van die wet (3:15-25).
Vierde doelwit: Oortuig die gehoor dat die "evangelie" van die opponente 'n vorm van geestelike slawerny verteenwoordig, en roep hulle op om liewer geestelik vry te wees deur by sy evangelie te bly (3:26-5:1).
Vyfde doelwit: Oortuig die gehoor om op te tree soos hy wil hê: hulle moet nie toegee aan die druk van die opponente om besny te word nie; hulle moet die opponente vermy; en hulle moet volgens die Gees lewe (5:2-6:10).
Sesde doelwit: Finale weerlegging van die opponente se standpunt (6:11-18).
Tweedens word die groot verskeidenhied argumente wat Paulus in die brief gebruik, bespreek. Die belangrikste argumente is die gedagte van goddelike gesag, Skifargumente, 'n beroe op Christelike tradisie, die ervaring van die gehoor, swartsmeer van die opponente, analogie, emosionele argumente en gedeelde kennis
Design of a low-resource 2D graphics engine for FPGAs
No full textThis study focused on the design and implementation of a low-resource graphics engine, MicroGE, which can be implemented on an FPGA. MicroGE uses a minimal amount of FPGA resources when compared to other graphics engines. After researching existing graphics engines, it was discovered that most make use of a memory space to store frame buffer data. Because of the restrictions that were imposed on the design of MicroGE, it could not incorporate a large enough memory space to store a frame buffer. It was specified that MicroGE should be able to fit on low-resource FPGAs, without any external memory components. Also, MicroGE should be able to fit on modern, high-resource, FPGAs without using a significant amount of those FPGAs’ resources. These goals were achieved by designing MicroGE according to an architecture which differs from the ones of existing graphics engines. MicroGE only renders parts of the video frame, which can be stored in a small memory space, before those parts are transmitted to an HDMI or DVI monitor. After the design was completed, MicroGE, along with other components, was implemented in a VHDL design. Hardware was developed, which contained a Spartan-6 LX25 FPGA, to verify this VHDL. Other verification methods, including the use of VHDL test benches, were also used to verify the VHDL design. A software library, MGAPI, was developed on an Arduino Due microcontroller board. This software library allowed the Arduino Due to display graphics on an HDMI monitor via MicroGE. The Arduino Due was able to update the display of 1000 graphics primitives within 111 ms. The internal FPGA RAM resource usage of MicroGE, 792 kb, was found to be significantly lower than the amount of memory required for a frame buffer. Even though these results were satisfactory, there are still many improvements that can be made to MicroGE. These improvements include increasing the number of rendering capabilities, optimisation of power usage, and increasing the control and video output interfaces
A rhetorical analysis of the letter to the Galatians
No full textEnglish: The aim of this study is to present a text-centred descriptive analysis of the
way in which Paul uses the Letter to the Galatians in order to persuade the Galatians
to accept his view of the gospel.
In Part 1 an overview of existing rhetorical analyses of the Letter to the Galatians
is presented. It is shown that the normal approach in the rhetorical analysis of
this letter is to choose a specific rhetorical model whereby the letter is then analysed
rhetorically. It is also shown that, although there are some exceptions, scholars mostly
prefer to use ancient rhetorical models to perform a rhetorical analysis of this letter.
The approach followed in this study is then outlined: It differs from the normal approach
in that a specific rhetorical model is not chosen in order to analyse the letter
rhetorically, but, instead, Paul's rhetorical strategy is reconstructed from the text itself.
In Part 2 Paul's rhetorical strategy is then reconstructed from the letter itself.
The letter is divided into eighteen sections and Paul's dominant rhetorical strategy is
identified in each section and described, in conjunction with all the supportive strategies
and rhetorical techniques used.
In Part 3 some characteristics of Paul's rhetorical strategy in the Letter to the
Galatians are discussed. Two issues are highlighted:
First, the overall organisation of his argument in the letter is discussed and
summarised in terms of the following six objectives:
First objective: Convince the audience of his divine authorisation (1:1-2:10).
Second objective: Convince the audience that his gospel is the true gospel (2:11-
3:14).
Third objective: Convince the audience of the inferiority of the law (3:15-25).
Fourth objective: Convince the audience that the "gospel" of the opponents represents
spiritual slavery and, instead, urge them to remain spiritually free by adhering
to his gospel (3:26-5:1).
Fifth objective: Convince the audience to act as he wishes them to: not to succumb to
the pressure to be circumcised; to avoid the opponents; and to live according to the
Spirit (5:2-6:10).
Sixth objective: Final refutation of the opponents (6:11-18).
Secondly, the wide variety of arguments Paul uses in the letter is discussed. It
is shown that the most important arguments he uses, are those based on the notion of
divine authorisation, Scriptural arguments, an appeal to shared Christian tradition, the
experience of the audience, vilification of the opponents, analogy, emotional arguments,
and shared knowledge.Afrikaans: Die doel van die studie is 'n teksgesentreerde deskriptiewe analise van die manier
waarop Paulus die Brief aan die Galasiërs gebruik om die Galasiërs te oorreed
om sy weergawe van die evangelie te aanvaar.
In Deel 1 word 'n oorsig van bestaande retoriese analises van die Brief aan die
Galasiërs gegee. Daar word aangetoon dat die normale benadering in die retoriese analise
van dié brief is om 'n spesifieke retoriese model te kies en dit te gebruik om 'n
retoriese analise van die brief te doen. Die benadering wat in hierdie studie gevolg
word, word dan beskryf: In plaas van die normale manier waarvolgens 'n spesifieke
retoriese model gekies en op die brief afgeforseer word, word Paulus se retoriese
strategie vanuit die teks self gerekonstrueer.
In Deel 2 word Paulus se retoriese strategie op bogenoemde manier gerekonstrueer.
Die brief word in agtien dele verdeel en Paulus se dominante retoriese strategie
word telkens beskryf, asook die ondersteunende retoriese strategieë en tegnieke
wat hy gebruik.
In Deel 3 word sommige van die tipiese eienskappe van Paulus se retoriese
strategie in die Brief aan die Galasiërs bespreek. Die volgende twee sake word
uitgelig:
Eerstens word die oorkoepelende organisasie van die argument in die brief bespreek
en in terme van die volgende ses doelwitte saamgevat:
Eerste doelwit: Oortuig die gehoor dat hy goddelike gesag het (1:1-2:10).
Tweede doelwit: Oortuig die gehoor dat sy evangelie die ware evangelie is (2:11-
3:14).
Derde doelwit: Oortuig die gehoor van die minderwaardigheid van die wet (3:15-25).
Vierde doelwit: Oortuig die gehoor dat die "evangelie" van die opponente 'n vorm
van geestelike slawerny verteenwoordig, en roep hulle op om liewer geestelik vry te
wees deur by sy evangelie te bly (3:26-5:1).
Vyfde doelwit: Oortuig die gehoor om op te tree soos hy wil hê: hulle moet nie
toegee aan die druk van die opponente om besny te word nie; hulle moet die opponente
vermy; en hulle moet volgens die Gees lewe (5:2-6:10).
Sesde doelwit: Finale weerlegging van die opponente se standpunt (6:11-18).
Tweedens word die groot verskeidenheid argumente wat Paulus in die brief
gebruik, bespreek. Die belangrikste argumente is die gedagte van goddelike gesag,
Skrifargumente, 'n beroep op Christelike tradisie, die ervaring van die gehoor,
swartsmeer van die opponente, analogie, emosionele argumente en gedeelde kennis
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