• 1 Corinthians 14:33b�36 in light of women and church leadership in Nigeria

      Solomon O. Ademiluka (AOSIS, 2017-01-01)
      <p>1 Corinthians 14:33b�36 contains the injunction by Paul that women should not speak in the church. In Nigeria, many of the mainline denominations exclude women from church leadership, basing the doctrine on this passage. This research examines the text with a view to assessing its relevance for women�s participation in church leadership with a focus on contemporary Nigeria. An examination of the history of the Jews reveals that women had a very small role in religious leadership. However, Jesus in his woman-friendly ministry marked a change in the male-dominated social structure. Paul built upon this, having many women as co-preachers; which would contradict a literal interpretation of 1 Corinthians 14:33b�36. However, the text is best understood from the perspective of the Greek term <em>ekklesia</em>. In its popular context, it refers to the assembly of a Greek city-state in which women were not permitted to speak. In similar Christian assemblies, they were permitted on the basis of the Christian brotherhood. Apparently, in the Corinthian church, women were abusing this privilege by disrupting church services, which warranted Paul�s order. This being the case, the crucial issue is the disorderliness being caused by the women, and not their participation. Therefore, in this text it was not the intention of Paul to establish a doctrine disallowing women from participating in church leadership. Hence, for the Nigerian context, the text does not provide a basis for excluding women from church leadership.</p><p><strong>Intradisciplinary and/or interdisciplinary implications: </strong>This research involves the disciplines of New Testament theology and church history. It examines 1 Corinthians 14:33b�36 with a view to assessing its relevance for women participation in church leadership and anticipates a situation in which all the mainline churches in Nigeria would involve women in church leadership.</p>
    • 1 Corinthians 7:17�24. Identity and human dignity amidst power and liminality

      Jeremy Punt (AOSIS, 2012-02-01)
      Paul�s concern with identity, and in particular the identity of the believer in relation to Jesus Christ, is an important concern in his writings. In the midst of an important section dedicated to advice and instruction on marriage in his first letter to the Corinthians, Paul encouraged his audience in 1 Corinthians 7:17�24 to remain in the calling by, or position in, which they were called. Concerning these circumstances he refers to circumcision (1 Cor 7:18�19) and slavery (1 Cor 7:21�23) by name. These Pauline instructions are investigated against the backdrop of both the 1st century CE context and post-apartheid South Africa, where issues of identity and marginality rub shoulders with claims to ownership and entitlement, on the one hand, and issues of human dignity, on the other.
    • 1 Korinti�rs 9:24-27 � Kerklike leierskap vra �n besondere vorm van selfbeheersing

      DSM Bredenkamp (AOSIS, 2007-09-01)
      The purpose of this article is to describe Paul�s self-control in 1 Corinthians 9 as an example to contemporary church leaders. After ascertaining the framework of 1 Corinthians 8:1 to 11:1 as following Christ in loving servitude, Paul�s introducing of his apostleship is described as a� combination of an example and a defense. He utilizes the agon motif to make his point regarding his own sacrifices. To him self-control enkrateia) has a finite meaning: to relinquish certain liberties and rights for the sake of his mission in Christ, the identity of the church and the perseverance of his <br />fellow believers. Church leaders can take heed of this necessity for restriction of personal liberty in response to the views of others.
    • 14 Predigerportr�ts und 26 Predigtkonzepte? �berlegungen zur homiletischen Retrospektive in den G�ttinger Predigtmeditationen

      E Gr�zinger (AOSIS, 2006-09-01)
      Im vorliegenden Aufsatz wird die �homiletische Retrospektive� der G�ttinger Predigtmeditationen auf ihre impliziten Schwerpunkte hin untersucht. Ziel der Untersuchung ist auch, nach den aktuellen homiletischen Konsequenzen zu fragen, die sich aus der Darstellung der ausgew�hlten Prediger ergeben k�nnten. Der Aufsatz siedelt sich im Kontext der von Wilhelm Dilthey initiierten und von Hans J�rg Gadamer in seinem Buch �Wahrheit und Methode� weiterentwickel-ten Methode der geisteswissenschaftlichen Hermeneutik an. Gadamers� Ansatz wurde in der deutschsprachigen� Theologie breit diskutiert und ist dort von pr�gender Wirkung. Der Aufsatz verf�hrt nach der oben erw�hnten hermeneutischen� Textanalyse, um das Profil der homiletischen Retrospektive und deren aktuelle Relevanz ausleuchten zu k�nnen.
    • 1885 � 1892 'n abortiewe kerkvereniging

      P. B. van der Watt (AOSIS, 1985-08-01)
      Die kerklike diversiteit wat op Transvaalse bodem gedurende die vyftigerjare van die vorige eeu ontstaan het, was gelukkig nie 'n aangeleentheid waarby die partye in gedrang berus het nie. Goeie voornemens en daadwerklike pogings t.o.v. verseoening was opvallend aanwesig. Selfs van owerheidswe� was daar inisiatief om die kerklike verskeurende Transvalers te versoen � byvoorbeeld reeds op 12 Februarie 1859 (slegs twee dae na die stigting van die Gereformeerde Kerk) het die regering verteenwoordigers van die kerke t.o.v. versoenende samesprekings uitgenooi. Hierdie en allerlei pogings rondom 1865 het egter misluk.
    • 2 Samuel 12 as retold by Josephus

      CT Begg (AOSIS, 2006-09-01)
      In this essay the author intends to focus on Josephus' retelling of the events of 2 Samuel 12. At the opening of his Antiquities, Josephus assures readers that in what follows he will not �add to� or �omit anything from� the Scripture records on which he is basing himself. Ant. 7.147-161, where on the one hand the basic content of 2 Samuel 12 is reproduced even in its details, while on the other additions, deletions, re-arrangements and other modifications of biblical data abound, offers an instructive example of how seriously, but also how flexibly, the historian carried through on that opening promise.
    • A <i>kairos</i> for the lowly? Reflections on Luke's story of a rejected fortune or <i>tyche</i> and lessons for South Africa

      McGlory Speckman (AOSIS, 2016-03-01)
      <p>This article argues that failure of Jerusalem to accept or recognise its fortune (Lk 19:41�44) may be ascribed to a difference in expectations between the Temple rulers and the lowly, who interacted with Jesus at their level. At the outset, the <em>kairos</em> was anticipated and welcomed by the lowly, and throughout the two-part narrative the respective attitudes of the lowly and Temple rulers towards Jesus are contrasted, whilst conflict between Jesus and the latter culminated in the crucifixion. The problem as suggested by the narrative is that a highly political messianic programme may have been expected, whereas Jesus offered an individual and community empowerment as the content of God�s <em>kairos</em>. The article concludes that the content of a <em>kairos</em> is determined by the potential beneficiaries; its delivery vehicle and timing (<em>kairos</em>) are God�s prerogative, whereas the ability to recognise and accept it is predicated on a consensus among beneficiaries about the content. South Africa should learn from this if its National Development Plan is to become a reality.</p><p><strong>Intradisciplinary and/or interdisciplinary implications: </strong>This article employs insights from the narrative approach and Greek mythology to question the sterile approach to the kairos discourse. It introduces a new hermeneutical and epistemological paradigm that opens up possibilities for a developmental approach and sheds light on the behaviours of Jerusalem and the early Church. In the process, views from Biblical Studies, Hermeneutics and Church History are engaged.</p><p><strong>Keywords: </strong>Biblical Studies; Hermeneutics; Church History; Development Studies; Religion Studies</p>
    • A biblical death-wish: Paul celebrating dying in Phil 1:21

      J. Punt (AOSIS, 2009-07-01)
      Death features as an important concept in the Pauline writings in the New Testament for a number of reasons. However, the intriguing way in which the apostle at times addressed death as positive notion in itself, was traditionally related to Paul�s theological convictions and his understanding of the death of Christ in particular. The remarkably pointed way in which Paul positively celebrated death in Philippians 1:21 borders on invoking a martyrological paradigm, and raises questions about his convictions regarding life, and bodily existence in particular. Interesting analogies emerge when Paul�s celebration of death is compared in a concluding section with contemporary, popular instances where death is � even if for different reasons � presented as �gain�.
    • A centre for community life in its fullness

      Attie van Niekerk (AOSIS, 2015-07-01)
      <p>This article considers some theological reasons why there is a Centre for Sustainable Communities at the Faculty of Theology, University of Pretoria. The role of the Centre is discussed within the global and local search for sustainability; the world-wide trend in churches towards a missional approach, which emphasises the church�s life-giving role in all areas of life, and the theological reflection on the relationship between the church community and the civil community, so reflecting on the role of the local church to promote life in its fullness in the community. The Centre for Sustainable Communities (Centre) was established at the Faculty of Theology, University of Pretoria, in 2014. The Centre is intended to develop resources for local congregations to promote life in its fullness in local communities in southern Africa in an effective and meaningful way. In this article attention is given to the theological reasons for its establishment and where it is being positioned in the wider field of sustainability institutions. Attention will be given to the following:</p><p>� The position of the Centre in the global search for sustainability.</p><p>� Life in its fullness in the emerging 21st century missional paradigm.</p><p>� The Christian community as agent of life in its fullness in the civil community.</p>
    • A collection of Book Reviews for Volume 1, Number 1

      Editorial Office (AOSIS, 1980-08-01)