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Item Open Access Journey within: the spirituality of Thomas Merton (1915-1968)(University of the Free State, 2016-01) Van Staden, Elmor; Kourie, Celia E. T.English: This research project investigates the relevance of the spirituality of the well-known twentieth century Trappist monk, Thomas Merton (1915-1968), for a postmodern contemporary society. The research follows a phenomenological approach. This investigation is done especially in terms of his understanding of the inner journey which is, paradoxically, also the journey to God. The study commences with a short biography of Merton, highlighting the key events that shaped his life and that influenced his spirituality. Merton’s concept of the true self versus the false self is then analysed in relation to spiritual growth, psycho-spiritual development, or what Merton, towards the end of his life, referred to as ‘final integration’. This is followed by an analysis of contemplation, a major element in Merton’s spirituality. It includes an investigation of the relevance of contemplation for holiness, the world of technology, inter-religious dialogue, passivism and non-violence. Merton’s prophetic wisdom is also analysed especially in light of the value of contemplation within the work-place. The study is concluded by drawing together the threads of the research and extrapolating the major findings.Item Open Access Eschatology in Luke 16: 1-13: an exegetical study in the light of various exegetical approaches(University of the Free State, 2007-05) Jeong, Jea Yeol; Van Zyl, H. C.The main aim of this study is not only to emphasize the importance of the eschatological approach in interpreting the parable of the unjust steward, but also to highlight the eschatological meanings in the parable. In chapter 2, I begin with research on the tendency of recent studies done concerning this parable. Through this, I show and evaluate various exegetical approaches to the parable, that is, Eschatological Approach, Economic Approach, Literary Approach and Sociological Approach. In chapter 3, I focus on the exegesis of the parable as follows: ‘the demarcation of the parable,’ the audience of the parable and ‘the exegesis of each phrase and clause.’ Taking various exegetical opinions into consideration, I interpret the parable in the eschatological view in particular. In chapter 4, I come to a conclusion that the main point of the parable is the urging of resolute action in the face of the eschatological crisis and the secondary point of the parable is the wise use of material possessions in view of the eschatological perspective. In any case, I propose that it is important to become aware of the fact that the whole parable contains the eschatological situation. On the basis of such an exegetical conclusion, I emphasize that the eschatological approach is more important than other approaches in interpreting the parable. Finally, in chapter 5, I conclude that we must become aware of the eschatological characteristics in the parable in order to understand the parable correctly, and at the same time we must use the eschatological characteristics in the parable in order to realize one’s existence in the eschatological crisis, and also grasp the true identity and wise use of material possessions in the light of the eschatological view when we preach the parable.Item Open Access Rethinking the new perspective on Paul: justification by faith and Paul’s gospel according to Galatians(University of the Free State, 2006-05) Song, Jae Young; Tolmie, Donald FrancoisEnglish: 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.