Magister Theologiae - MTh

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Imam ' Abdullah Haron life , ideas and impact
(University of the Western Cape, 1986) Muhammed, Haron; Chidesta, David
This study focuses upon Imam ' Abdullah Haron, who is an impertant Muslim religious personality in South Africa who had died in detention in 1969 . He made sincere efforts in bringing about social reforms in his community . The Imam emphasised all aspects of reform, including the moral and spiritual reforms in society . This research demonstrates that he had laid down the foundation of I slamic social reform which present day Muslim organizations followed. It also shows the impact the Imam had on these Muslim organizations .
The Significance of the Cultural Anthropology of Mary Douglas and Bruce Malina for New Testament Interpretation
(University of Western Cape, 1991) Arendse, Roger; Brownson, James
The Bible, a treasure of all Christian churches, contains the irreplaceable primary documents of the Christian faith. The Bible is also a collection of ancient documents, written in strange and even exotic languages of other ages and cultures. Much in the Bible is foreign to urbanized Western civilization and requires exploration. The Bible is also the major source of information about the history of Israel in pre-Christian times and the origins of the Christian faith and the Christian Church. Under all these aspects the Bible has been the source of information and doctrine, of faith and hope. lts interpretation has also been a battleground, for men's (sic.) hopes and most deeply held convictions are buttressed from the Bible, differences as to what the Bible says or how to read it provoke violent debate (Krentz 1975: 1).
God en die lyding. 'n Kritiese ontleding van A. van de Beek se paradigma-teoriee oor die lydingsvraag.
(University of the Western Cape, 1993) Koopman, Nico Norman
Sedert my kinderjare het die nood en lyding van mens en dier en selfs die omgewing my aangegryp en ontstel. As gelowige kind en jongmens het ek altyd gewonder hoe ek die lyding, en veral die skynbaar onverklaarbare en onskuldige lyding moet hanteer. Soos ek opgegroei het, het ek as jongmens soms gehoor hoe mense in lydingsituasies met dringendheid en met verwysing na God gevra het waarom hulle soveel leed moes verduur. Op universiteit het ek gesien hoe die vraag op formele wyse hanteer word. In my eerste Kerkgeskiedenis-klas aan die Universiteit van Wes-Kaapland in 1983 is 'n inleidende les deur prof. Chris Botha (tans verbonde aan UNISA) aangebied oor die redes waarom 'n mens in die Teologie studeer. Wat my die meeste getref het, was die stelling dat 'n predikant wat iemand moet troos wie se kind gesterf het, dit nie moet waag om woorde soos die volgende te gebruik nie: wees tog maar getroos, die Here het 'n lieflike blommetjie kom pluk vir sy hemelse blomtuin. 'n Jaar later is ek in een van my eerste en sekerlik aangrypendste Dogmatiek-klasse by prof. Dirkie Smit (verbonde aan die UWK) blootgestel aan die worsteling van dogmatici met die vraag oor die verhouding tussen God en die lyding. Talle bekende teoloe meen dat hierdie vraag vir vele gelowiges 'n groter bedreiging is vir die geloof in God as die groei van die natuurwetenskap in die laaste paar eeue. Hoe kan geloof volgehou word in 'n almagtige en ewige God wat alles bestuur en beheer, terwyl daar soveel skrikwekkende boosheid en lyding bestaan? In die teologie staan hierdie vraag oor die verhouding tussen God en die bose bekend as die teodisee. Teodisee beteken letterlik die regverdiging van_ God. Hierdie vraag word egter nie net deur professionele teoloe en filosowe gestel nie. Dit is ook 'n oorheersende tema in die digkuns, dramas, novelle en ander vorme van menslike kreatiwiteit en naden.k:e. - Whitney verwys na die invloedryke twintigste eeuse Katolieke teoloog, Karl Rahner wat die probleem van die lyding beskou as "universal, universally oppressive, and (a problem which) touches our existence at its very roots" (Whitney 1989: 1-2).
The function of Douglas John Hall's theological anthropology in his theological methodology
(University of the Western Cape, 1994) Van Breda, Vincent; Smith, D J
No theologian can credibly claim to be able to speak on behalf of the whole human race in all places at all times and under all circumstances. In recent years theologians stressed the importance of the particular group. In our day authentic theology is characterised by the need to know the self (chapter 1). Douglas John Hall accepts this and therefore consciously theologises on behalf of those in the dominant culture of the North .American continent. He describes the primary characteristic of the human condition of this group of people as the experience of the failure of their symbolic world. This disintegration is especially felt with regard to the perception of the human being (anthropology) . So, in chapter 2 I focus on Hall's theological anthropological perception of those in the dominant culture of the North .American continent. Hall views the primary task of all disciplines in this context - including Christian theology - in the present time as providing resources of meaning in this world of disintegrating symbols. Consequently, he proposes his theological methodology as such a resource. In chapter 3 I focus on Hall's theological methodology as a means out of this present condition of meaninglessness - due to the disintegration of especially the anthropological symbol - for those in the dominant culture of the North American continent
"Die etiese persepsie oor die doodstraf in die Wes-Kaap streek in terme van die bybel"
(University of Western Cape, 1997) Barends, Ronald. P; Lawrie, D.G.
Suid-Afrika se verdedigings- en polisiehoofde het onlangs samesprekings in . Kaapstad gehou om milit�re samewerking te bevorder en misdaad, wat baie algemeen in die Weskaap-streek voorkom, te beveg. Dit is beklemtoon dat samesprekings met en samewerking van alle sektore van die gemeenskap nodig is om die golf van misdaad te stuit. Pessimiste en doemprofete plaas die oorsake van die vlae misdade voor die deur van die regering en voer aan dat dit voortspruit uit die afskaffing van die doodstraf. Dit self is baie moeilik om te bewys. In Meer analitiese vraag behoort te wees: "Hoe het die vorige wet op doodstraf daaruit gesien en waarom was dit noodsaaklik om dit af te skaf?" Om hierdie vraag te beantwoord behoort ons slegs 'n oorsig van die doodstraf in Suid-Afrika te skets, aangesien die jurisdiese beoordeling daarvan ook as 'n selfstandige studie kan dien.
"The "Silence" of the Church in South Africa on rape"
(University of the Western Cape, 1997) Esau, Wendy; Conradie, Ernst
My interest in the subject of rape stems mainly from three sources. First of all, I was the hospital chaplain of the Congregational Church at both Groote Schuur and Tygerberg Hospitals, where I had the opportunity to counsel rape survivors in 1991 and 1992. Secondly, rape is quite frequent in my community. I have witnessed personally four rapes, three of them gang related. Thirdly, research on rape indicates that South Africa has the highest rape statistics in the world. South Africa's rape statistics show that reported cases are more than twice that of ) any other country and the rate is still rising (Rape Crisis 1994). Of all the rapes, 18,90% occur in the Witwatersrand, 17,48o/o in the Western Cape, 14,54o/o in Natal, 10,72% in the Eastern Cape and 8,30% in Soweto (Annual Report of the Commissioner of the South African Police 1992:61). Rape statistics from 1991-1995 I indicate that rape is constantly on the increase. - ln 1991 ,22761 rapes were reported to the South African police (Annual Report of the Commissioner of the South African Police 1992:52). - ln 1992,24 360 cases were reported to the police. That is an increase of approximately 7,03o/o (Annual Report of the Commissioner of the South African Police 1992:52). - ln 1993, 27 056 cases were reported to the police with an increase of 11,07o/o (Annual Report of the Commissioner of the South African Police 1993:96). - ln 1994, 32107 cases were reported to the police (Rape Crisis Statistics 1994). ln the Western Cape a total ol5 524 cases were reported and 37,47o/o was solved (Reported crimes: Selected categories Western Cape Region 1994). - From 1987 to 1992, the frequency of rape increased by 34,25% (Annual Report of the Commissioner of the South African Police 1992:61). - ln 1995, 34 783 cases were reported to the police nationally. In the Western Cape reported rape cases were 5 465. The reported rape cases for 1996 is not available yet (Rape Crisis 1997).
Yahweh and the gods: an exploration of the relationship between Yahweh and other gods as reflected in Deutero- and Trito-Isaiah: a theological analysis
(University of the Western Cape, 1998) Hunter, Andrew John; Els, Pjj; Lawrie, D
This study begins by recognising the religiously plural context in which the Christian churches currently exist. It discusses the various forces that impel the churches towards recognition of and dialogue with those of other faiths, as well as factors that hinder this process. It mentions a variety of ways in which theology - in particular, the theological understanding of the relationship between the Christian churches and other faith communities - is influenced by its context. In an attempt to identify a model within the Judaeo-Christian tradition that will provide a basis for inter-faith dialogue, the study proposes an exploration of the relationship between Yahweh and the gods of the nations as reflected in the the prophetic writings known as Deutero- and Trito-Isaiah, writings that almost certainly emerged from two particular periods in the history of the people of lsrael: the Babylonian exile and the early post-exilic period in Palestine. The study outlines historical developments within these two periods. It explores the various religious beliefs - Babylonian, Palestinian and Persian - that together formed the multi-faith context for Deutero- and Trito-Isaiah.
Die rol van die congregational kerk in die sosio-ekonomiese ontwikkeling van Pniel: 1915-1993
(University of the Western Cape, 1998) Nober, Patrick; Adonis, JC
Pniel is 'n landelike nedersetting gele� te Groot Drakenstein en het In besonder interessante geskiedenis. In 1843 het ene Pieter Isaac de Villiers en Paul Retief grond beskikbaar gestel in Groot Drakenstein vir die oprigting van 'n skool en 'n plek van aanbidding vir kleurlinge. Die gebied het gegrens aan die plaas Papiere Molen wat in Desember 1843 op die mark gekom het. Di� plaas is aangekoop deur 'n groep persone wat in die transportakte beskryfword as die "Directors of the Pniel Institution". Aanvanklik is Pniel geplaas onder beskerming van die "Apostolic Union" wat besonder aktiefwas onder vrygestelde slawe. Die Apostoliese Unie was 'n religieuse organisasie met bre� godsdienstige beginsels wat dit in In posisie geplaas het om lidmate van protestantse kerke soos die N. G. Kerk, Metodistekerk en veral die Skotse Presbiteriaanse Kerk te akkommodeer. Die Apostoliese Unie het egter nie 'n bepaalde leer gehad nie. Pniel is bestuur deur 'n direktoraat bestaande uit drie plaaslike boere, twee lekepredikers woonagtig te Kaapstad, een predikant van die Apostoliese Unie en een predikant van die Presbiteriaanse Kerk. Pniel was dus in effek 'n sendingstasie wat ten doel gehad het om kleurlinge te voorsien van element�re onderwys en hulle "landboukundig" op te lei ten einde hulle "bruikbare en maklik beskikbare arbeiders" vir die omliggende plase te maak. Grondbesit in Pniel tydens di� periode is gekenmerk deur die okkupasieregstelsel wat onderskeid getref het tussen grond VIr residensi�le- en tuinboudoeleindes. Verder is Pniel tot 1909 bestuur (sekul�r en godsdienstig) deur 'n superintendent, mnr J Stegmann. Inwoners moes bydra tot die salaris van die superintendent en maandelikse huur betaal (drie pond totdat die bedrag van agtien pond klaar betaal was). Die ooreenkoms was dat, sou die bedrag van agtien pond finaal betaal wees, geen verdere maandelikse verpligtinge op die erfhouer sou rus nie. Dit was die oorspronklike verstandhouding, maar na 1856 het die betaling van een sjieling en tien pennies per maand 'n permanente voorwaarde geword. Erfhouers het egter in 1905 'n protesvergadering gehou waar besluit is dat hul voorvaders die bedrag van agtien pond klaar betaal het en dat geen verdere betaling sou geskied nie. Verder het die trustees van Pnielook regulasies ten opsigte van ordeen regering, kompensasie en die nie-nakoming van gestelde regulasies ontwerp. Die idee van die ontwikkeling van In Bestuursraad ("Management Board") is ook tydens die periode gepropageer en het later beslag gekry. Interessant van hierdie periode is die sterk beheer en sensuur deur die kerk van Pniel. Selfs uitsetting uit Pniel deur die Bestuursraad was moontlik indien sekere neergelegde voorwaardes nie nagekom is nie. Grondbesit het egter van vroeg af ontwikkel tot 'n konflikpunt tussen kerk en gemeenskap. Sommige inwoners het daarop gewys dat hulle aanspraak op die grond het omdat hulle dit klaar betaal het, terwyl die direkteure daarop gewys het dat die okkupeerders slegs huurreg gehad het. 'n Ander konflikpunt was die bestuur van die gebied. Op 'n stadium het die inwoners 'n vergadering bel� waar direkteure uit die gemeenskap verkies is. Daar is 'n beroep op die Hooggeregshof gedoen om ingevolge Wet Nr. 3 van 1873 die genomineerdes tot wettige direkteure (soos die lede van die "Management Board" genoem is) en trustees van Pniel te verklaar. In 1911 het 'n saak voor die geregshof gedien waarin oor grondbesit beslis moes word aangesien die kleurlinge daarop aangedring het dat die 18 pond vir die grond reeds betaal is. Die uitspraak van regter Hopley het bepaal dat die okkupeerders slegs huurreg het en dat die inwoners onder die Bestuursraad geressorteer het. Die hofaansoeke is ge�nisieer deur Stephanus de Wet en Garnaat Cyster, wat die meerderheid erthouers verteenwoordig het.
Van Sendingkerk tot Verenigde Gereformeerde Kerk in Suider Afrika: 1960-1997
(University of the Western Cape, 1998) Daniels, William Julius; Adonis, J.C.; Dept. of Religion and Theology; Faculty of Arts
Van Sendingkerk tot Verenigde Gereformeerde Kerk in Suider Afrika :1960-1997
The unification process in the family of the Dutch Reformed Churches from 1975-1994: a critical evaluation
(University of the Western Cape, 1999) Nyatyowa, Themba Shadrack; Adonis, J.C.; Faculty of Religion and Theology - see Faculty of Arts
Die geskiedenis van die ng sendinggemeente Kakamas (1936-1986)
(University of Western Cape, 2000) Isaks, Saul Jeremia; Adonis, J.C
Van kleins af wou ek graag weet wat die naam arbeidskolonie beteken. Met die jare wat gekom en gegaan het, het ek besef dat daar heelwat meer in die naam "arbeidskolonie" moet sit as bloot maar nog net 'n naam vir 'n plek. Die leesstof wat ek van tyd tot tyd gelees het, het my gemotiveer om meer van die naam te wete te kom. Daarom is die voltooiing van hierdie verhandeling vir my In persoonlike en besondere hoogtepunt en oorwinning in my lewe wat terselfdertyd aan my groot bevrediging verskaf. In die eerste plek wil ek graag my studieleier, prof. J.C. Adonis bedank vir sy professionele voorligting, persoonlike aandag, belangstelling en gereelde terugvoering wat vir my besonder baie beteken het. Vir mnr. Patrick van Wyk van die N.G. Kerkargief, Kaapstad, mev. M. de Wee, die scribakassiere van die NG endinggemeente Kakamas vir hulle vriendelike hulpvaardigheid te alle tye. Ten tweede wil ek my innige dank en waardering uitspreek teenoor die personeel van die Staatsargief Kaapstad, die Nederduitse Gereformeerde Kerkargief Kaapstad, die Biblioteke van die Universiteite van Stellenbosch, Wes-Kaapland, die NGKerk Kakamas, die NG Sendinggemeente Kakamas en die Openbare Biblioteek Kakamas vir die toegang wat ek gehad het tot die gemeentelike verslae, notules en boeke. Ook aan prof. C.J. Kriel, die eerste leraar van die NG Sendinggemeente Kakamas vir sy bydrae om die publikasie moontlik te maak. Ook 'n woord van dank aan my eggenote vir haar hulp en ondersteuning en aan mev Petite Hoffman vir haar nuttige wenke en pynlik netjiese tikwerk. Ten slotte my nederige dank en lof aan God vir sy genade en krag wat my in staat gestel het om die tesis tot Sy eer daar te stel. Ek hoop en vertrou van ganser harte dat hierdie verhandeling in een of ander bestaande behoefte, hetsy vir die gebruik in die Katkisasieklas, Sondagskool, die Christelike Jeugvereniging en selfs die dagskool bevredigend sal voorsien.
Law and gospel in the light of Torah: An analysis of South African Lutheran and Reformed sermons in the light of a Jewish understanding of Torah.
(University of the Western Cape, 2001) Meylahn, Felix Georg; Smit, D.J.
Taking the recent history and the present situation of South Africa as my context, I have found that with regard to their ethical stance the Lutheran Church has been accused of taking the "cheap grace" (anti-nomian) option and the Reformed Churches have often been criticised (especially by Lutherans, although recently also by some of their own theologians e.g. Johan Cilliers, 1994) for propagating the salvation by "works of the law" (semi-pelagian) option. Both the above "accusations" need to be critically verified by an analysis of the two theologies and their functioning in South Africa. This analysis will be done by using sermons from both churches as its empirical basis. I have decided to use seven sermons from each tradition. The Lutheran ones were brought together by directly contacting my colleagues and asking them to help me in this project by sending their sermons (especially on Exodus 20, if possible) to me. The Reformed sermons used are taken from published sermon collections available in South Africa.
Ekonomiese geregtigheid vir almal" ,n analise van die pastorale brief van die Noord - Amerikaanse rooms Katolieke biskoppe oor die,ekonomie van die VSA
(University of Western Cape, 2002) Damon, Malcolm Peter; Smit, D.J.
In 1980� het: die Noord-Amerikaanse Katolieke biskoppe 'n pastorale brief oor Marxisme laat verskyn. In gesprek met Hulpbiskop Peter Rosazza van Hartford het twee Franse priesters, klasmaats van hom, die volgende opgemerk: Hulle het gewonder, hoekom die biskoppe 'n brief uitgebring het oor Marxisme wat tog nie 'n brandende saak ("issueII) was nie. Hoekom nie 'n brief oor kapitalisme nie, was hulle vraag? (Berryman 1989:75). Dit het daartoe gelei dat Biskop Rosazza in 1980 by die biskoplike vergadering voorgestel het dat 'n pastorale brief oor "kapitalisme" opgestel moes word. Hierdie mosie is aanvaar en het dan gelei tot die pastorale brief oor die ekonomie van die VSA geti tel, Economic Justice for All: Pastoral Let ter on Catholic Social Teaching and the U.S.Economy. 'n Vyfman biskoplike kommissie het in 1981 aan hierdie opdrag begin werk en met verloop van tyd besluit om in plaas van op die kapitalistiese sisteem te fokus, eerder die ekonomie van die VSA te ondersoek en te beoordeel. In November 1984, na wye konsultasies, besprekings en konferensies het die eerste publieke konsepdokument verskyn. Die biskoppe het dit juis laat verskyn na die uitslag van die presidensiele verkiesing tussen Reagan en MoridaLe (Berryman 1989: 113). Hulle het geredeneer dat hiermee - om dit te laat verskyn na die verkiesing - hulle sou kon verhoed dat hulle daarvan beskuldig sou kon word dat"hulle polities kant kies. Inteendeel, dit is toe juis wat gebeur het en die biskoppe is daarvan beskuldig dat hulle kies vir die Demokratiese Party teen Reagan wat die verkiesing gewen het. Die dokument het wye mediadekking geniet - nuusblaaie, sowel as die televisie - en "vi.qorou s public discussion took place around the first two public drafts of the letter (November 1984 and October 1985)11 (Berryman 1989:114). In Junie 1986 het 'n derde konsep verskyn en gedurende November 1986 "isdie finale dokument aanvaar deur die Nasionale Biskoplike vergadering en vrygestel.
"The husband is the head of the wife": a possible misinterpretation of Ephesians 5:21-33 with special reference to the role of the male in marriage.
(University of Western Cape, 2002) Flores, Anthony; Lawrie, Douglas
The aim of the study was to determine what the possibilities are that Ephesians 5:21-24 is misinterpreted when the conclusion is drawn from it that the husband today should be "the head of the wife" and that the wife should "submit" to him. The study assumes that many problems in Christian marriages arise because the biblical guidance with regard to the mandate that the male has in marriage is taken literally. The literature suggests that the average male in the context of the marriage is in crisis, because of the rise of feminism and the emancipation process from a previously male-dominated society. The study attempts to investigate the meaning of Ephesians 5:21-24, and to look for possible answers to questions posed by those who try to be obedient in a fundamentalistic way. To this end the problems of applying an ancient text to modem circumstances are investigated. The exegetical and hermeneutical investigation that follows reaches the conclusion that the passage in Ephesians cannot be used to justify complete male dominance in marriage. It does indeed imply a hierarchy within marriage, but this is relativized by clear statements in the rest of the epistle. There is a tension within the passage itself, but only one aspect has traditionally been emphasized. It is suggested that this one-sided emphasis amounts to a misinterpretation.
Towards a contextually relevant catechetical model for South African churches: a critical evaluation of John H. Westerhoff III's model of catechesis
(University of the Western Cape, 2004) Meyer, G.G.; Cornelissen, J.K.; Dept. of Religion and Theology; Faculty of Arts
This research was an evaluation of Westerhoff's model of catechesis in order to determine whether a new model of religious education relevant to the present context in South Africa may be developed from his views on catechesis. The research also highlighted key contributions from other writers with regard to Westerhoff's work on catechesis.
The relationship between the congregations of the African Methodist Episcopal church and the Dutch Reformed Mission church in Piketberg, 1903-1972
(University of the Western Cape, 2004) Booyse, Adonis Carolus; Conradie, Ernst M.; Dept. of Religion and Theology; Faculty of Arts
This thesis investigated the factors contributing to the tense relationship between the congregations of the African Methodist Episcopal Church and the Dutch Reformed Mission Church in Piketberg during 1903-1972. It investigated the reasons why two congregations of colour in a small town as Piketberg were established. The problem that was investigated was a social, historical and religious one of determining which factors contributed to such tension.
The relationsthip between sin and evil in African Christian theology
(University of the Western Cape, 2004) Sakuba, Xolani Sherlock-Lee; Conradie, Ernst M.; Dept. of Religion and Theology; Faculty of Arts
Classic Christian theology regards evil as the product of sin, the emphasis in traditional African religion and culture is on human sin as the result of evil forces. This thesis investigated the way in which African Christian theologians understand the relationship between sin and evil. The question, which was addressed was, does sin lead to evil or evil lead to sin.
"A critical comparison of Elizabeth Schussler Fiorenza's notion of Christian ministry as a 'Discipleship of Equals' and Mercy Amba Oduyoye's notion as a 'Partnership of both men and women
(University of the Western Cape, 2005) Abrahams, Lutasha Ann-Louise; Conradie, Ernst M.; Dept. of Religion and Theology; Faculty of Arts
This thesis is based on the recognition that there are similarities and differences between two notions of Christian ministry, that is, a �discipleship of equals� as defined by Elizabeth Sch�ssler Fiorenza (1989) and a �partnership of both men and women� as defined by Mercy Amba Oduyoye (1990). In this thesis, Christian ministry is assessed through the perspectives of both feminist theology and African women�s theology. The question which is addressed here is how the similarities and differences between Elizabeth Sch�ssler Fiorenza�s notion of Christian ministry as a �discipleship of equals� and Mercy Amba Oduyoye�s notion of Christian ministry as a �partnership of both men and women� should be understood and assessed. The main purpose of this thesis is to offer a critical comparison of these two female theologians so as to encourage new visions of Christian ministry in the contemporary church and society. To accomplish this task, a literature survey of books, essays, and articles published on the subject of Christian ministry in feminist and African women�s theology by African and Western theologians, between 1960 and 2003, was conducted. Two notions of how Christian ministry should be understood are offered. Fiorenza emphasizes that both women and men need to be recognized as disciples of Christ who can equally, yet within diversity, minister to God�s people by virtue of their baptisms. Oduyoye notes that reciprocity and mutuality is crucial for both men and women who minister to God�s people by forming strong partnerships through their respective vocations and ministries, by virtue of their baptisms. This thesis argues that a comparison of the views of Elizabeth Sch�ssler Fiorenza and Mercy Amba Oduyoye on Christian ministry reveals similarities based on a shared experience of being women within a male-dominated Christian church and differences emanating from the different contexts within which they practice theology, namely, that of Euro-American feminist theology and that of African women�s theology. It is argued that there are significant differences between feminist theology and African women�s theology, with reference to their context, rhetoric, experiences and modes of expression. A critical assessment of Oduyoye�s notion of Christian ministry as a �partnership of both men and women� reveals that there is an internal problem within African theology. The predicament within which African women theologians find themselves is that they have to struggle not only against patriarchy in church and society but also against the remaining distortions within what is deemed to be a more progressive theology. African women theologians acknowledge their solidarity with African theologians but also identify fundamental flaws within African theology. African women theologians are therefore engaged in a battle on more than one side. They need to unmask and support at the same time. On the other hand, it is clear that Fiorenza is far less critical of the feminist movement, from which she derives the term �feminist hermeneutics�. She is, of course, quite aware of the various and successive strands of the feminist movement, but she remains at least sympathetic to this movement and seeks to explore its significance for biblical scholarship and especially the Roman Catholic Church, of which she is a member. She recognises the need to complement the (sometimes reductionist) secular manifestations of feminism by highlighting the oppressive but also the potentially liberative role which religious traditions may still have in a secularised civil society. One may therefore conclude that African women�s theology remains distinct from other feminist theologies. In a similar way, African-American womanist theologians have insisted that their situation is distinct from that of Euro-American women in what is described as the �triple� oppression of black women: being women, relatively poor, black and formerly enslaved. This calls for further reflection on the similarities and differences between African-American womanist theology and African women�s theology. Important differences which come to mind here are the legacy of slavery, differences in economic status, and military power. African women are often engaged in a struggle to secure a sustainable livelihood in ways that African-American women are not. More importantly, the relationship between American black theology and womanist theology deserves further attention in this regard.
Reasons for the insertion of the incomparability of God in Solomon's prayer
(University of the Western Cape, 2007) Loots, Peter Charles Edward
In this minithesis, I argue that the prime reason of the Deuteronomistic Historian (Dtr) for inserting the incomparability of God in Solomon's prayer is to convey his (Dtr's) theological interpretation of the history of Israel as history controlled by her sovereign God, Yahweh. Other reasons are also considered. In order to argue the main reason and others, the socio- historical aspects of the Davidic-Solomonic era are briefly highlighted as well as the Deuteronomistic Historian, his time and theology. A closer look at the Babylonian exile shows the significance of this event in terms of the theological thought of Dtr conveyed in the passage 1 Ki. 8:23-26 and the rest of Solomon's prayer. A brief exploration of the theme "The Incomparability of Yahweh" as seen in the Deuteronomistic History is then undertaken to acquire a full comprehension of the incomparability formula within the Deuteronomistic writings. This also helps to place the formula within its immediate context, i.e. the passage and the prayer itself, and within its broader context, viz., the Deuteronomistic writings.
Reasons for the insertion of the incomparability of God in Solomon's prayer
(University of the Western Cape, 2007) Loots, Peter Charles Edmund; Cloete, W.T.W.
In this minithesis, I argue that the prime reason of the Deuteronomistic Historian (Dtr) for inserting the incomparability of God in Solomon's prayer is to convey his (Dtr's) theological interpretation of the history of Israel as history controlled by her sovereign God, Yahweh. Other reasons are also considered. In order to argue the main reason and others, the sociohistorical aspects of the Davidic-Solomonic era are briefly highlighted as well as the Deuteronomistic Historian, his time and theology. A closer look at the Babylonian exile shows the significance of this event in terms of the theological thought of Dtr conveyed in the passage 1 Ki. 8:23-26 and the rest of Solomon's prayer. A brief exploration of the theme "The Incomparability of Yahweh" as seen in the Deuteronomistic History is then undertaken to acquire a full comprehension of the incomparability formula within the Deuteronomistic writings. This also helps to place the formula within its immediate context, i.e. the passage and the prayer itself, and within its broader context, viz., the Deuteronomistic writings An exegesis of 1 Ki. 8:23-26 is undertaken giving further rise to lexical data leading to major themes. This critical exegesis, the lexical data and major themes lead to the postulation of the assumed reasons for the insertion of the incomparability formula by Dtr. Arguments for each reason are then put forth culminating in my argument that Dtr wants to conveys his theological interpretation of the history of Israel as history controlled by her sovereign God, Yahweh. The minithesis is concluded with an overview, reflections and theological perspectives of Dtr gleaned especially from the postulated reasons. Finally, this research shows the actuality of Dtr's theological thoughts for his time as well as for today's readers, especially in terms of the sovereignty of God, his hesed for his people and the motif of conditionality expressed in the Deuteronomistic theology permeating Solomon's prayer.

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