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Item Open Access Union and communion: The mystical spirituality of James Hudson Taylor (1832-1905)(University of the Free State, 2023) Lam, Judy Elise; Kourie, Celia E. T.; Chow, Wilson W.James Hudson Taylor (1832-1905), founder of the China Inland Mission in June 1865, is one of the most prominent names in the history of Protestant missions. He authored Union and Communion, a short devotional commentary on the Song of Songs, published in 1894. Like many of his other writings, it is suffused with mystical elements. Taylor's mystical dimension, however, has been eclipsed by an overemphasis on his intriguing 19th century missionary endeavours in China; in addition, his writings have been eclipsed by popular missionary biographies and secondary sources. Through a focus on his soul landscape and intimacy with God, this research has reconnected the mystical threads for an in-depth understanding of the relationship between his mystical spirituality and his missionary spirituality. By recovering Taylor's mystical wisdom (through the biblical frameworks of the Song of Songs, the Fourth Gospel, and the apostle Paul's writings), the research suggests that Taylor be recognised and re-visioned as a Protestant mystic cum missionary.Item Open Access Menein as key to a mystical reading of John 15(University of the Free State, 2016-11) Stander, Adriaan Johannes Jacobus; De Villiers, G. R.English: Amongst the most quoted verses in John is, “Remain in me, and I will remain in you” (John 15:4). The importance of the verb is highlighted by the fact that of the forty occurrences in the Gospel, eleven are found in John 15. Based on historical-critical exegesis it would refer to faithful fellowship with Jesus as the true vine. However, contemporary research provided methodological and theoretical insights for a spiritual and mystical reading of John's Gospel. The ultimate aim of this thesis is to utilize as key for a mystical reading of John 15. Waaijman’s description of spirituality as the ongoing and transformative divine-human relationship provided a fitting guide to analyse biblical texts. This model reveals disciples as representatives of the human pole transformed by the selfless love of Jesus in order to bear abundant and lasting fruit. The subsequent investigation into mysticism is based on seminal work by researchers such as Kanagaraj, Waaijman, DeConick, Schäfer. Some agreement exists that mysticism reflects the consciousness of an intimate relationship with God. Similarities between Merkabah mysticism and Johannine thought will be explored. The characteristics of mysticism identified by Waaijman and Kanagaraj turned out to be vital. The Johannine author confirms to be an independent thinker reworking mystical traditions in terms of his own theology. The literary build-up of in the Gospel as well as its usage in the Farewell discourse (John 13-17) aids readers in understanding its distinctive use in John 15. The first part of the expositional reading of in John 15 focusses on the divine. The intimate relationship with God is built on the firm belief that a life in union with God is not merely a possibility, but a reality. Jesus, as well as the Trinity, dwells in humanity. The role of Jesus reveals how John's own faith experience influenced his mystical understanding of movements like Merkabah Mysticism by pointing out similarities and major differences. Formerly concealed elements of mystical spirituality by the use of are illustrated. The second part of the mystical reading of focusses on the human side. Those who made their dwelling in Jesus came to be known as disciples, indicating their new identity in him. The mutual indwelling of John 15 implied drastic transformation and turned out to be crucial .Abundant and lasting fruit becomes visible through conduct in accordance with the new love commandment of Jesus. The effects of mutual indwelling are discussed with reference to concepts like the ensuing community of friendship, the words and love of Jesus, prayer, joy, witnessing on behalf of Jesus, pruning, faith and, finally, lasting impact. The counterpart of not dwelling in God leads to a life ending in destruction and hatred. For a more complete understanding of the comprehensiveness of some mystagogical elements in the Gospel are discussed. Jesus reminds one of a mystagogue by the way he accompanies some of the main characters in the Gospel. Through personal attention, he offers them a deeper spiritual relationship with the divine. Examples include the first disciples who left John the Baptist to follow Jesus, Nathanael, Nicodemus, the Samaritan woman, Simon Peter, Thomas Didimus, and the Beloved Disciple. The results of utilising as key for a mystical reading of John 15 confirm the validity of this project. It is in line with contemporary research and opens up exiting new avenues for the mystical reading of biblical texts. The enriching effect of such readings is self-evident.Item Open Access Church discipline in the Pauline churches: a socio-theological approach(University of the Free State, 2010-05) Lee, Sang- Kue; Tolmie, D. F.English: In this study church discipline in the Pauline churches, especially in the churches of the Thessalonians and the Corinthians, was investigated. Traditionally, when New Testament scholars approach church discipline, they tend to concentrate on the nature of the theological issue or on the Question of what kind of theological motive gave rise to the problem. Thus, they research the theological background of the particular offence, what kind of theological issue caused the problem, the background of the church discipline and/or what kind of theological perspective surfaces in the study of church discipline. Some scholars, however, oppose such a "theological approach" and follow another approach, the so called a "sociological approach." They investigate the social and cultural nature of the Biblical text and its environmental backdrop. Disregarding a theological approach, they have contributed studies with a broadened understanding of the sociological character of primitive Christian communities and a focus on the social and cultural conditions that characterized the Biblical world. In this study it is argued that it is not necessary that one approach should exclude the other. The relationship between a "sociological approach" and a "theological approach" should thus not be seen as exclusive and conflicting, but rather as complementary and synthetic. The guiding hypothesis of this study is thus that a combination of a sociological and a theological approach is the best way to explain the problems in the Pauline congregations in Corinth and Thessalonica. In Part II church discipline in the Thessalonian church is examined. The significant problem that occurred in the church of the Thessalonians was that some members of the congregation were idle and caused trouble to the believers and/or non-believers, interrupting other persons' business (2 Thess. 3: l l : cf. 1 Tim. 5: 13). I indicated that this problem embodied both theological and sociological issues: Theologically, there were (1) spiritual enthusiasm, (2) Paul's opponents, and (3) realised eschatology; sociologically there were (1) Hellenistic philosophy such as Epicureanism, (2) voluntary associations, and (3) the system of patronage. In Part III church discipline in the Corinthian church was investigated. The notorious problem that occurred in the church of the Corinthians was that a member of the congregation "has his father's wife" (1 Cor. 5: 1) and that the Corinthian church was proud of it (1 Cor. 5:2). I indicated that this problem of immorality embodied both theological and sociological issues: Theologically, there were (1) Judaisrn, (2) spiritual fanaticism, (3) Christian freedom, and (4) realised eschatology; sociologically, there were (1) Hellenistic philosophy such as Gnosticism, (2) Hellenistic religious cults, and (3) the system of patronage. This study concludes that the two approaches, a "sociological approach" and a "theological approach," should not be taken as exclusive or in conflict, but rather as complementary in order to reach a more suitable answer to the problem of the disorderly in the church of the Thessalonians and that of immorality in the church of the Corinthians.Item Open Access The characterisation of Pontius Pilate in the four gospels(University of the Free State, 2003-09) Nthuping, Michael; Tolmie, D. F.English: The absence of a consistent narratological analysis of Pontius Pilate may be indicated as a gap in the research on this interesting figure. The aim of this study is to rectify this by presenting a detailed study of the portrayal of Pontius Pilate in terms of a narratological approach, in particular in terms of a narratological approach to characterisation in texts.This is achieved by means of a detailed narratological analysis of the characterisation of Pontius Pilate in each of the Four Gospels. The results are as follow. In the Gospel according to Mark Pilate is portrayed as a flat character since only a few traits are revealed. His character does not show any development and relatively little of his inner life is revealed. In terms of the plot of the Gospel Pilate is portrayed as having two objectives: first he tries to see that justice prevails, but in the end he is forced to replace this objective by another one, namely that of pleasing the people, thus knowing that justice does not prevail. He is also portrayed throughout as reacting to events as they unfold instead of taking the initiative. The narrator characterises Pilate as a flat character and therefore only a few traits are revealed to the implied reader, namely "attempting to be just", "weak >> wanting to please people", "unable to understand Jesus", "shrewd", and "thorough". Of these, the first two are the most important to such an extent that it can be said that the characterisation of Pilate in the Gospel according to Mark is dominated by the conflict between these two traits. In the Gospel according to Matthew, Pilate is portrayed as being somewhere between a flat and a round character since a relatively large number of traits are revealed. His character does not show any development and relatively little is revealed of his inner life. In terms of the plot of the Gospel Pilate is portrayed as having two objectives: first, he tries to see that justice prevails, but in the end he is forced to replace this objective by another one, namely that of (unsuccessfully!) trying to convince the crowd that he is innocent of Jesus' blood. Pilate is also portrayed throughout as unwillingly doing something he is forced to do and shows more resistance than the Pilate of the Gospel according to Mark. In terms of the traits associated with this character the following four dominate: "attempting to be just", "unwilling to act as God wants him to", "weak >> succumb to pressure", and "trying to shift the blame". The implied reader thus has a very negative picture of Pilate. In the Gospel according to Luke, Pilate is portrayed as somewhere between a flat and a round character since a relatively large number of traits are revealed. His character shows some development, as he develops from an enemy of Herod to a friend of Herod. Almost nothing is revealed of his inner life: his inner thoughts are revealed only once when the narrator tells that he wants to release Jesus. In terms of the plot of the Gospel Pilate is portrayed as having three objectives: first, he tries to see that justice prevails. This is followed by the second objective, namely getting out of the situation by sending Jesus to Herod. Lastly, he attempts to convince the crowd of Jesus' innocence. With regard to the traits associated with Pilate in the Gospel according to Luke, a number of these were identified, namely "authority", "cruelty", "shrewd", "attempting to be just", "witness to Jesus' innocence", "weak", and "enemy of Herod >> friend of Herod". The narrator portrays Pilate in such a way that only one trait dominates his characterisation, namely "witness to Jesus' innocence". In the Gospel according to John, Pilate can be described as being somewhere between a flat and a round character since a relatively large number of traits are revealed. His character shows no development and almost nothing is revealed of his inner life: his inner thoughts are revealed only once when the narrator tells that he became more afraid than ever. In terms of the plot of the Gospel Pilate is portrayed as having three objectives: first, he tries to see that justice prevails. In doing so, his objective shifts to something new, namely that of determining the identity of Jesus. However, he fails in this objective, as he is unable to grasp the real nature of Jesus' kingship. In the end both objectives (seeing that justice prevails, and determining the identity of Jesus) give way to a final objective, namely being a friend of the emperor. The only way in which Pilate could reach this objective was by failing to reach the other two objectives. A fairly large number of traits are associated with this character in the Gospel according to John. Two of these traits dominate, namely "unable to understand the identity of Jesus" and "powerful <> afraid of Jesus". The characterisation of Pilate fits a general pattern in the gospel in that it shows a negative reaction to the identity of Jesus: although Pilate is shrewd and attempts to be just, he is unable to understand the identity of Jesus. It should also be pointed out that the narrator succeeds in creating a fairly complex picture of Pilate by revealing some interesting traits not found in the other Gospels, namely "respecting the religious feelings of the Jews", "irritable", "cynical" and "wilful".Item Open Access Paul’s disinterest in the fulfilling of the law - a new reading of Pauline theology(Univesity of the Free State, 2015-01-31) Song, Jae Young; Tolmie, Donald FrancoisEnglish: 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.Item Open Access A text-centered rhetorical analysis of Paul's letter to Titus(University of the Free State, 2007-11) Genade, Aldred Auguse; Tolmie, D. F.This study has been conducted upon the presupposition that the Letter to Titus still has to benefit from a thorough rhetorical critical analysis that will demonstrate its uniqueness as a coherent, comprehensive portion of New Testament literature that can be interpreted independently from the two letters to Timothy. Accordingly, a review of existing scholarship on the Pastorals generally and Titus specifically was conducted (Section1) followed by a comprehensive text-centred rhetorical analysis of the Letter to Titus (Section 2). Finally, a summary of the results of this study was presented (Section 3). In Section 1, the review of existing scholarship on the authorship, theology, structure and coherency, and rhetorical approaches to Titus revealed how, due to the pervasiveness of the authenticity or authorship debate about the Pastorals, the Letter to Titus has been marginalised and interpreted in the light of the Timothean correspondence. In all the above categories, the individuality and uniqueness of Titus have been compromised. The authenticity of the Pastoral Letters went unchallenged until the turn of the nineteenth century when German scholars expressed their doubts about the alleged Pauline authorship of this corpus. The key dispute issues related to theological, ecclesiological, stylistic and historical inconsistencies that New Testament scholars observed in their analysis of the three letters. In response to these apparent inconsistencies, various theories were developed to account for the origin of the three letters. The first was the pseudonymous or fiction hypothesis according to which it is argued that the Pastorals were authored by someone other than Paul, but who used his name, probably some time after his death. Scholars who defend Pauline authorship of the Pastorals have challenged pseudonymity on the basis of ethics, history, hermeneutics, and apostolic objections. The origin of the letters have also been explained by the following theories: fragment hypothesis, secretary or amanuensis hypothesis and the allonymity or allepigraphy hypothesis. Theology, Christology, pneumatology and soteriology are central emphases in the theology of Titus, but tend to be interpreted in relationship with the other two letters. Structurally, the Letter to Titus, when compared to the other Pastorals, has been described as not having any structure, being incoherent. This position has been proposed by James Miller. In defence, Ray van Neste has argued for the coherence of the letter. Rhetorical studies devoted exclusively to Titus have been found to be severely lacking. The exception has been the work by Joachim Classen entitled “A rhetorical reading of the Epistle to Titus”. While having much to commend it, the article has been shown to have several serious shortcomings: although the article deals with what is there, it does not address the issue of persuasion; in other words, it does not evaluate why the author says things in the way he does; it is more exegetical than rhetorical; it is not a comprehensive treatment of the whole letter; it is silent about the obvious theological emphases in the letter. There have been increasing calls for an appreciation of the three letters individually. This study attempted to respond to that call on the basis of the following hypothesis: A thorough text-centred rhetorical approach to the Letter of Titus (i.e. without relating it to the other two Pastoral Letters or approaching it in terms of the authenticity/inauthenticity debate) will yield new insights for its interpretation. In Section 2 the rhetorical situation was presented followed by a comprehensive rhetorical analysis of the letter, using a text-centred, minimal theory framework approach, formulated by D.F. Tolmie (2005). The objective was to investigate and analyse the rhetorical strategy of the author from the text, which was divided into 11 rhetorical units. Each unit was demarcated and described in terms of the dominant rhetorical objective of the author. This was done based on a verse-by-verse analysis of the text. This approach yielded much insight into the unique rhetorical structure of the letter as a whole and provided rich insights into the coherence of the letter. A variety of rhetorical techniques revealed the intricate rhetorical structure that characterise this short letter. Some techniques have been observed that may not yet have been categorised by scholars to date. In Section 3 the results of the study have been summarised. It sets out the rhetorical objective of the text in terms of the chronological development of the author’s argument as it develops from unit to unit. A second way to describe the rhetorical strategy of the author has been described in terms of the overlap between the various units which revealed several controlling rhetorical objectives. Furthermore, the rhetorical techniques used in the letter have been summarised in this section. New techniques have also been defined and listed in the concluding section. The study concludes with the conviction that the Letter to Titus can stand independently from the rest of the Pastorals and makes a significant contribution in our understanding and appreciation of Paul’s use of rhetoric.Item Open Access Die negative Konnotation des Heidenbegriffes: Fehldeutungen und Übersetzungsfehler im NT anhand der paulinischen Schriften(University of the Free State, 2007-04) Vindigni, Giovanni; Tolmie, Donald FrancoisEnglish: 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 aviItem Open Access The role of the Lukan parables in terms of the purpose of Luke's gospel: perspectives on Christian life(University of the Free State, 2011-05) Jeong, Jea Yeol; Van Zyl, H. C.For the most part, Lukan parables have been examined primarily as individual parables without any attempt to connect them to the purpose of Luke’s Gospel. I propose, therefore, in this dissertation, to go further than that by examining the role of the Lukan parables within the purpose of Luke’s Gospel, in the hope that the unique features of the Lukan parables will give us clues as to Luke’s overall purpose. After a brief survey of the historical research into the Lukan parables, and a methodological consideration for a study of the parables, the focus of this study will be a detailed analysis of the Lukan parables. Furthermore, in order to find a unifying motif for the Lukan parables, I will examine the theological themes of these parables, and the function and role of the Lukan parables in the travel narrative of the Gospel of Luke. I will propose, as a result, that a unifying motif for the Lukan parables is ‘Perspectives on the Christian life’. This comprises the relationship with one’s neighbours: Love and forgiveness; one’s relationship to material possessions; their right use; and relationship with God: Faith and repentance. Since the Christian life is one of the two pivotal themes of the travel narrative, and the theological themes of the Lukan parables converge on the Christian life, I will propose that the Lukan parables function clearly as instruction about the Christian life: That the Lukan parables were evidently intended by Luke to teach what it means to follow Jesus, and how Christians should live in the world. Hence the unifying motif of the Lukan Parables: ‘Perspectives on the Christian life.’ I will therefore research the role of the Lukan parables within the purpose of Luke’s Gospel. After surveying the many proposals about the purpose of Luke-Acts, I will suggest that Luke wrote to reassure his readers of the gospel that had already been preached and taught to them, especially under the detailed discussion of God’s plan. I will propose that Luke’s intention is to write a story of the continuation and fulfillment of God’s plan, which brings salvation to all people, that is, the redemptive purpose of God. In short, Luke seeks to reassure his readers of the gospel by presenting God’s plan of salvation. Finally, I will make two proposals for the role of the Lukan parables in the purpose of Luke’s Gospel: The role of the Lukan parables as one facet in making concrete God’s redemptive purpose, and the role of the Lukan parables in serving to accomplish God’s redemptive purpose. Here, I will examine the role of the Lukan parables particularly within God’s redemptive purpose, since Luke seeks to reassure his readers of the gospel with the pattern of God’s plan of salvation. For the most part, Lukan parables have been examined primarily as individual parables without any attempt to connect them to the purpose of Luke’s Gospel. I propose, therefore, in this dissertation, to go further than that by examining the role of the Lukan parables within the purpose of Luke’s Gospel, in the hope that the unique features of the Lukan parables will give us clues as to Luke’s overall purpose. After a brief survey of the historical research into the Lukan parables, and a methodological consideration for a study of the parables, the focus of this study will be a detailed analysis of the Lukan parables. Furthermore, in order to find a unifying motif for the Lukan parables, I will examine the theological themes of these parables, and the function and role of the Lukan parables in the travel narrative of the Gospel of Luke. I will propose, as a result, that a unifying motif for the Lukan parables is ‘Perspectives on the Christian life’. This comprises the relationship with one’s neighbours: Love and forgiveness; one’s relationship to material possessions; their right use; and relationship with God: Faith and repentance. Since the Christian life is one of the two pivotal themes of the travel narrative, and the theological themes of the Lukan parables converge on the Christian life, I will propose that the Lukan parables function clearly as instruction about the Christian life: That the Lukan parables were evidently intended by Luke to teach what it means to follow Jesus, and how Christians should live in the world. Hence the unifying motif of the Lukan Parables: ‘Perspectives on the Christian life.’ I will therefore research the role of the Lukan parables within the purpose of Luke’s Gospel. After surveying the many proposals about the purpose of Luke-Acts, I will suggest that Luke wrote to reassure his readers of the gospel that had already been preached and taught to them, especially under the detailed discussion of God’s plan. I will propose that Luke’s intention is to write a story of the continuation and fulfillment of God’s plan, which brings salvation to all people, that is, the redemptive purpose of God. In short, Luke seeks to reassure his readers of the gospel by presenting God’s plan of salvation. Finally, I will make two proposals for the role of the Lukan parables in the purpose of Luke’s Gospel: The role of the Lukan parables as one facet in making concrete God’s redemptive purpose, and the role of the Lukan parables in serving to accomplish God’s redemptive purpose. Here, I will examine the role of the Lukan parables particularly within God’s redemptive purpose, since Luke seeks to reassure his readers of the gospel with the pattern of God’s plan of salvation.Item Open Access The origin of Paul's concern for the gentiles and Paul's gentile mission(University of the Free State, 2007-11) Kim, Tae Hoon; Tolmie, D. F.English: This purpose of this study is to investigate the origin of Paul’s concern for the Gentiles and of his Gentile mission. Chapter 1 serves to show that recent Pauline studies tend to focus only on Paul at and post-Damascus, and then provides the outline for the thesis. Chapter 2 focuses on the origin of Paul’s concern for the Gentiles. I argue that the main background of the pre-Damascus Paul’s thought was not Hellenism, but Judaism. Thus, it is highly likely that Paul was aware of patterns of Jewish universalism with regard to the inclusion of Gentiles into God’s people. There are two representative patterns of Jewish universalism: One is the tradition of an eschatological pilgrimage; the other is that of Gentile proselytism. On the basis of Gal. 5:11 and Rom. 11, I argue that Paul shared the tradition of Gentile proselytism rather than that of an eschatological pilgrimage. Therefore, Paul’s concern for the Gentiles originated before Damascus. Chapter 3 focuses on the origin of Paul’s Gentile mission. In Gal. 1:11-17 and 2 Cor. 4:4-6 Paul explains the origin of his gospel and his mission. In particular he links them to Damascus. Furthermore, we do not have evidence that a period of time elapsed after Damascus before Paul began preaching to the Gentiles. On the contrary, we do have evidence that Paul preached the gospel to the Gentiles immediately after he experienced the Christophany at Damascus. Therefore, Paul’s Gentile mission originated at Damascus. Chapter 4 serves as conclusion of the study. I conclude that Paul’s concern for the Gentiles originated before Damascus and that his Gentile mission originated at Damascus, and suggest that this implies that the pre-Damascus Paul’s concern for the Gentiles played a definite role in his Gentile mission.