Gemeenskap met God na die dood : 'n wysheidsperspektief vanuit Psalms 49 en 73
- Authors: Hattingh, Hendrik Pieter
- Date: 2012-08-22
- Subjects: Death - Biblical teaching , Wisdom - Biblical teaching , Bible. O.T. Psalms 49 - Criticism, interpretation, etc. , Bible. O.T. Psalms 73 - Criticism, interpretation, etc.
- Type: Mini-Dissertation
- Identifier: uj:2972 , http://hdl.handle.net/10210/6398
- Description: D.Litt. et Phil. , The aim of this study is to investigate the idea of "life" after death in the Old Testament - particularly two wisdom psalms (49 and 73). The hypothesis used was that "life" after death in the Old Testament, and in Psalms 49 and 73 in particular. Looking at it this way "life" after death is actually a continuation of the former (mundane) relationship. "Life" after death according to Psalms 49 and 73 is therefore not to be understood in the sense of the New Testament's risen, transfigured body, but rather as a "continued relationship" (Chapter I). This study warns against a retrospective introduction of New Testament ideas or dogmas into the Old Testament. Should this happen the New Testament is made to be normative for the interpretation of the Old Testament. In short: because Psalms 49 and 73 do not mention a bodily resurrection, it does not mean that they have nothing to say about "life" after death. The viewpoint is therefore that Psalms 49 and 73 must be allowed to speak for themselves in a contemporary idiom. In order to do this as objectively as possible these psalms were investigated text immanently, including a discourse analysis of each psalm (Chapter 2). At least two cardinal aspects transpired during this research, namely the use of the verb. Using the above as direction indicators the idea of "life" (community) after death - as well as matters related to this. (Chapter 4). It was concluded that the New Testament credo of immortality, eternal life and a risen, transfigured body, was the culmination of a long process of development which went on for centuries. The poets of Psalms 49 and 73 apply two traditions. The expression nine can be seen as the second cornerstone of Psalms 49 and 73. Research (Chapter 5) shows how nine in these psalms does not indicate "animals" in general, but should rather be translated here as a noun, namely "hippopotamus". In the first-mentioned deity (god) chaos, evil and divine-hostile powers are embodied. The second deity (goddess) was the symbol of self-exaltation, pride and fertility (i.e. the ability to eternalise or sustain oneself regardless of death).
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Lewe en dood volgens die Johannesevangelie
- Authors: Letsoara, Tsekiso Joseph
- Date: 2012-09-05
- Subjects: Life - Biblical teaching , Death - Biblical teaching , Bible. N.T. John - Criticism, interpretation, etc.
- Type: Thesis
- Identifier: uj:9602 , http://hdl.handle.net/10210/7023
- Description: M.A. , Die skrywer van hierdie evangelie stel die doel daarvan as om mense voor 'n keuse te plaas, 'n keuse vir of teen Jesus die Seun van God. My doel is dan om die evangelie meer verstaanbaar te maak deur te poog om die lewe waaroor dit in die evangelie gaan, te verklaar. Omdat die evangelie ook dien as 'n teologiese verklaring, sal ek ook probeer aandui wat die toelogie van die Johannesevangelie is. Oor die dood sal daar nie breedvoerig gehandel word nie, aangesien hierdie evangelie bekend staan as die evangelie van lewe.
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Life and death in Pauline perspective with application to abortion
- Authors: Christofides, Peter
- Date: 2012-09-05
- Subjects: Bible. N.T. Epistles of Paul - Theology , Life - Biblical teaching , Death - Biblical teaching , Abortion - Moral and ethical aspects
- Type: Thesis
- Identifier: uj:3575 , http://hdl.handle.net/10210/6958
- Description: M.A. , The focus of this dissertation is based on the Biblical and Pauline perspectives of life and death. If the Christian is to believe abortion is wrong, he should do so for sound Biblical reasons. Scripture places a deep personal concern toward human beings. The Judeo-Christian tradition has always held that all men and women are created in God's image and that every life is to be considered of value. The Bible does not place less value on people who are of a lower standard or age because it does not question their right to live and this is the main reason the church can never become anything else but pro-life. Of importance is also the fact that the innocent human life needs to be protected and if it is not, this would be inviting God's judgement. Man has no right to take another person's life because this would be failing to acknowledge God as Creator of life. Death is seen in Scripture as an enemy and the Bible says there is hope for deliverance in the face of death. With the coming of Christ, the power of God's reign on earth can be experienced in "new life" as described by Paul. Looking at what Scripture had to say about when does human life begin, it was discovered that Scripture places a high value on conception. It was also evidenced that conception is a gift from God and a fulfilment of His promises found in Scripture. A fundamental unity exists between body and soul and death is not an alternative even in the face of suffering. No Scripture supports abortion; on the contrary, God is viewed as overseeing all of life from the moment of conception. By examining the five major faiths in South Africa, namely Buddhism, Islam, Judaism, Hinduism, and Christianity, it was realised that all five of these faiths take the unborn child into consideration. Only in extreme circumstances do some of these faiths allow abortion, e.g. rape, incest. It must also be said that these circumstances are in an abnormal situation and are not regarded as regular practices. It was necessary to discuss the application and effects of abortion in the final chapter in order to determine what happens in an abortion. Medical facts were presented about abortion and this was helpful in order to deal with the moral questions more intelligently. A description was given of the more common procedures used in performing abortions. It was evidenced that the medical staff participating in the performance of abortions are affected psychologically and recognise that abortions are destructive and violent. From all the specialised medical equipment available and all the modern medical advances being made daily, abortion is seen as unnecessary. Even the "hard cases" such as rape, incest and genetic defects did not permit support for abortion. Ethical considerations were also taken into account with more value being placed on innocent human lives. A number of questions were then addressed concerning the role of the law and abortion. The South African Abortion and Sterilisation Act of 1975 was discussed and it was necessary to look at two other countries with similar constitutions, namely Ireland and the United States of America, in order to see how they have ruled on abortion. Ireland has interpreted its constitution to favour the right to life of the unborn child while the Untied State of America preferred the right to privacy of the mother. A brief summary was given of the legal changes recommended by the Ad Hoc Select Committee on Abortion and Sterilisation with a number of figures being given on abortion in South Africa. A number of both surprising, and shocking facts were discovered about the New Constitution and its responses to the public. It was also necessary to refute a number of "pro-choice" arguments submitted to the Ad Hoc Select Committee on Abortion and Sterilisation as it seems the "pro-life" arguments were not even considered. A lengthy discussion was then given about the Post-Abortion Syndrome (PAS). It is evident that South Africa is not yet familiar with this term although many suffer from it already. The defence mechanisms were listed as well as the symptoms of this syndrome. The final chapter ended with a number of tasks of healing of the Post- Abortion Syndrome. It was concluded that the Bible is pro-life and that it does not seem that the New Constitution, which seems to be pro-choice, did not even consider Biblical morals in its deliberations. It is acknowledged that it is the task of the church , and even the other faiths in South Africa, that will need to continue in this battle to protect the life of the unborn and the mother.
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