AbstractFrom a rhetorical perspective, the article argues that, for Paul, the figure of Adam serves as both a paradeigma (in a positive sense) and a contrarium (in a negative "epideictic" sense). This rhetorical technique occurs not only in Romans 5:12–14, but also in Paul's "Christ Hymn" in Philippians 2:6–11. In metaphorical terms, Adam as contrarium is depicted as the "old" humankind, the pre-converted "sinner" who lives "according to the flesh" (κατὰ σάρκα), and Adam as paradeigma is depicted as the "new" humankind, the regenerated "righteous" one who lives "according to the spirit" (κατὰ πνεῦμα). The oxymoron that the paradeigma-contrarium rhetorical technique refers to the same person is explained in this article in terms of Paul's emphasis on a spirituality of "transcendence in everydayness."

AbstractIn Romans 15:22-33 (the concluding section of Paul's last written letter) 'the apostle for the gentiles' motivates his financial contribution (diakonia) to the poor (ptōchous) in Jerusalem in terms of his mission to the nations (ta ethnē). The aim of this article is to argue that Paul's notion, 'the righteousness of God' (diakaiosunē tou theou), mentioned for example in Romans 1:18-3:20, not only accentuates God's saving act (a vertical dimension) but also God's intervention on behalf of the poor and other outcasts through the apostolic mission (the horizontal dimension). The article explains Paul's use of the concept righteousness as a 'virtue' by focusing on both the Hellenistic moral philosophy and the occurrence of the term zedaqah in the Old Testament. For Paul, the revelation of God is the revelation of the righteousness of God (Rm 1:17) in, among others, the Law (e.g. Ex 22:21-24), the Prophets (e.g., Zch 7:9-10) and the Writings (e.g. Job 24:9). Those affected, are the poor without patrons, women without patriarchs, children without parentage and foreigners without a paterfamilias. The pilgrimage to the nations includes all four groups of marginalized people. Blending the concepts 'the righteousness of God', 'begging for the poor' and Paul's apostolic mission helps us to understand why the end of Romans (15:22-33) and its beginning (1:18-2:20) come to full circle. The vertical dimension of God's saving act merges with the horizontal dimension of God's saving act.

AbstractThis study contends that the single thread that runs through Romans 6-8 is that of sanctification, which is explained in terms of a life that is transformed by the grace of God. The author argues that a proper understanding of Romans 7 requires that one situate it firmly in the context of the life of freedom from sin in Chapter 6, as well as a life of freedom by the Holy Spirit in Chapter In terms of its contemporary relevance, Paul's view of holiness in Romans 6-8 is grounded in relationship with God, involving separation, commitment, and ethical purity. It is a call to the Roman Christians, and by implication, believers in our present day, to live an alternative lifestyle, to be a model of God's holiness, in order to make him known to the wider society. This conclusion is tested in the Pauline corpus by examining various passages. A picture of Paul's view of holiness that is consonant with the message of Romans 6-8 emerges from this study. For Paul, holiness must not be reduced to theological propositions but is to be understood as a quality to be demonstrated in the lives of those who are called by the name of the Lord.

AbstractAfter considering Paul's theological categories and the concept of salvation in the OT, the article shows how the theme of salvation cuts across his whole letter to the Romans, and how he found the historical, christological, soteriological, and eschatological implications of the condition of humankind in the fall narratives in Genesis 3. It concludes that Paul's teaching on salvation can only influence Nigerian Christians who have totally imbibed the Judeo-Christian beliefs as written in the Scriptures.--D.J.H. Abstract Number: NTA47-2003-1-311

AbstractThe volumes in this series investigate early Christian literature in the context of Mediterranean literature, religion, society, and culture. The authors use interdisciplinary methods informed by social, rhetorical, and literary approaches to move beyond the limits of traditional literary historical investigations. The studies presuppose that Christianity began as a Jewish movement in various geographical, political, economic, and social locations in the Greco-Roman world. Botha contends that a socially responsible, reading of the Bible must include at least four approaches: linguistic, literary, rhetorical, and social-scientific. He examines each of these approaches theoretically, and then applies these methods to a reading of the obedience to authorities passage in Romans 13:1-7. The book will be of particular interest to students of biblical exegesis, New Testament, and the book of Romans.

AbstractWho is Phoebe? Introduced to Roman believers by the apostle Paul, Phoebe appears only in Romans 16:1–2. Paul describes her via three nouns (sister, servant, succourer, King James Version [KJV]) and encourages the saints in Rome to welcome her and assist her in whatever she may need. Scholars speculate it was she who carried Paul's letter to Rome, delivered it orally numerous times, and explained it during the delivery. In a sense, she was Paul's ambassador, the one speaking for him and introducing him to believers in Rome in churches he did not found. This article covers four major areas. It shows the importance of Paul's three descriptive nouns and examines the significance of her role as letter-carrier and presenter. Paul warmly commends Phoebe to like-minded Roman believers. She is a woman he trusts, esteems, and acknowledges as a local leader in Cenchreae. However, many translations diminish the force of what this article argues was her influence in the first century. Paul's introduction of Phoebe bears significance today in terms of women in leadership and the Christian practice of according rightful recognition to a fellow labourer in the Lord. However, this outstanding woman seems to have been undervalued for centuries. Consequently, this article boldly seeks to shed light on Phoebe, an extraordinary early believer, and to carry on Paul's practice of honouring her.

AbstractIn a challenge to the positivistic approach to history, this article argues that no only do we interpret the past but in doing so we interpret ourselves. Reflecting on the controversial 30 years work of Bishop John William Colenso on the occasion of the 150th anniversary of his consecration as missionary bishop, and as part of the move to reverse his excommunication, the article argues that the damage caused by Colenso's trial for heresy stands as a warning against personalizing theological struggles and demonizing the enemy. In post-apartheid South Africa we have much to gain from a re-interpretation of Colenso from the perspective of his patient dialogue with the Zulu people as subjects of their own history. Today's context affirms Colenso's vision and work for a different kind of relationship between cultures and people.

AbstractThis article makes the argument that the history of mission and the reception of the Bible in southern Africa can be seen as a more intricate, contested and dialectical, albeit unequal process within which the confrontation between missionaries and converts fundamentally altered the consciousness of both parties. Bishop John William Colenso's Commentary on St. Paul's Epistle to the Romans is shown to be a valuable source of insight into the hermeneutical and cultural issues which came into play in this meeting of Africa and Europe. His understanding of the purpose Paul's epistle as overcoming prejudices against Gentiles, his central concept of the universal family of all humanity, his universal and objective understanding of atonement, and his conversation with Zulu ethical concepts such as uNembeza created a 'liminal space' in which the hegemonic ideology of British colonialism was subverted and out of which forms of resistance and new consciousness could emerge.

AbstractPrevious studies on legal references in Paul concentrated almost exclusively on matters of civil law. A study of five important passages in Romans and an overview of the rest of Romans indicate that this letter contains an unusual number of forensic metaphors and that Paul, in Romans, packaged his soteriology within a forensic setting. This suggests that he deliberately created an implicature, inviting his readers to compare the iustitia Dei with the iustitia romana. Contrary to the latter, which was expected to function on the basis of equity and with which Paul's addressees were all too well acquainted, the iustitia Dei proves to be astonishingly unconventional. This judge operates with grace. Ironical as it may seem, exactly by using forensic imagery, Paul completely delegalized the Christian message.

AbstractIn this article, prevalent interpretations of Romans 11:25–27, which envision Israel as a separate entity apart from the church or understand Israel ecclesiologically, are criticised on the basis of (1) the anachronistic relationship of current Judaism with the Ἰουδαῖοι/Ἰσραήλ in Paul, (2) the constraints posed by the connotations inherent to these designations in the time of the Second Temple, and (3) Paul’s thought on Israel and the identity in Christ outside of Romans 9–11. The terms Paul uses and the grammar he utilises in Romans 11:25–27 are re-examined in respect of the context of the letter to the Romans and the larger context of the Pauline corpus. The salvation of “all Israel” (Rom 11:26) is interpreted as the salvation of ancient, inner-elect Israel, in distinction from national Israel (outer-elect), who lived before the Christ-event.

AbstractThe article examines Romans 6:1-11 with the intention of drawing out Apostle Paul's understanding of Christian life from the point of view of his or her union with Jesus Christ. It notes that the Christian life, according to Paul, involves the wholeness of a human's life. It cites that the basic attitude of walking in sin means a person who is infested by and lives his or her life under the dictates of the things of the devil. It states that water baptism signifies a mystical union between a man who has professed faith in Jesus.

AbstractThe Letter to the Romans presents a very interesting case study of atonement. In Rom. 3.25a, Jesus is portrayed as the one whom God `put forward' as ίλαστήριoν διά [τnς] πιστεως έν τω αύτou α~ματι… The exact meaning of ίλαστήρ ιoν in relation to the rest of the text is a subject of controversy among scholars. The article argues that it would be legitimate to interpret ίλαστήρ ιoν as `a revelatory means of atonement' and that Paul makes creative use of his thorough acquaintance with the Jewish scriptures to reinterpret ίλαστήρ ιoν from a Christological perspective. But the article goes beyond a traditional exegetical investigation to discuss the subject in relation to hermeneutical insights derived from selected translations of the Bible into some key European and Ghanaian languages. In this regard, the article employs the method of `dialogical exegesis' which embarks on dialogue between the biblical text, together with its embedded world-views, and these European/Ghanaian translations that reflect the world-views of their authors and target audiences. The article finally suggests ways in which the outcome of this investigation can enhance the preparation of context-sensitive Study Bible Notes and Commentaries in a Ghanaian/African setting.

AbstractThis work employs a comparative study of the theologies of Genesis 3:14-20 and Romans 8:18-25 as it relates to the problem of ecological imbalance. It attempts to re-interpret from a Christian theological point of view the primary and the secondary causes of decay from Genesis and the implications of those for the ecosystem, identifies Paul's eschatological theology of restoration, and then re-reads the import of his eschatological hope in Romans for the restoration of the creation. By inter-acting the curse theology of Genesis 3 with the restorative theology of Romans 8, the work shows the drift of the 'very good' world from its initial, harmonious state to its present state of chaos and the challenge to redress the contemporary ecological imbalance.

AbstractSermon preached to the students of Kenyatta University College in November 1978 during a Mission to the University Students.

AbstractIn the book of Romans, Paul has often been understood to describe the inception of human mortality and the corruption of creation through the “original sin” of Adam and Eve, but this is difficult to square with the scientific insight that death is intrinsic to the evolutionary process. Certain works on theology and evolution posit that the inception of “death” in Romans refers to some construal of “spiritual death” rather than mortality or “physical death,” but this has normally been stated briefly, with little exegetical analysis. This article outlines an exegetical case for a reading of “death” in Romans as a matter of moral corruption rather than mortal corruption, based on parallels between Paul’s words and Hellenistic Jewish texts roughly contemporary with Paul, particularly the writings of Philo and Josephus. Ultimately, my analysis suggests that Christians can find coherence, rather than confl ict, between Romans and evolutionary science.

AbstractThe Africa Bible Commentary is a unique publishing event—the first one-volume Bible commentary produced in Africa by African theologians to meet the needs of African pastors, students, and lay leaders. Interpreting and applying the Bible in the light of African culture and realities, it furnishes powerful and relevant insights into the biblical text that transcend Africa in their significance. The Africa Bible Commentary gives a section-by-section interpretation that provides a contextual, readable, affordable, and immensely useful guide to the entire Bible. Readers around the world will benefit from and appreciate the commentary’s fresh insights and direct style that engage both heart and mind. Key features: · Produced by African biblical scholars, in Africa, for Africa—and for the world · Section-by-section interpretive commentary and application · More than 70 special articles dealing with topics of key importance in to ministry in Africa today, but that have global implications · 70 African contributors from both English- and French-speaking countries · Transcends the African context with insights into the biblical text and the Christian faith for readers worldwide

AbstractRom. 7:1-6 is an important passage for describing the relationship between believers and the law, but contains various hermeneutical problems that cause difficulty in understanding. This article first argues that Paul is speaking to a mixed audience of Roman Christians rather than to purely Jewish or Gentile believers. Secondly, the literary genre of Rom. 7:1-3 is argued as analogy. A seemingly difference between the analogy proper and its conclusion is easily understood when we recognize Paul’s worldview, i.e., Paul as a Jew could never conceive of the law of God as being discarded. Furthermore, Earnshaw’s interpretation that the analogy must be viewed from the perspective of the two-staged marriage relationship between the believers and Christ is refuted. The view is also put forward that the marriage system Paul employs here comes from his Jewish worldview; thus it does not belong to the wider Greco-Roman system. On the grounds of these considerations I proceed to interpret our text using an enthymemic analysis, an important tool for unravelling Paul’s rhetoric in persuading his audience. The law here certainly has a wider concept than the Mosaic Law and the best option is the law of God mentioned in v. 22.

AbstractThis article shows that, according to Romans 14:19, peace-building and mutual edification are closely interrelated. This hypothesis is substantiated through an intercultural method, which explores the issues of peace from a triple perspective: a contemporary culture (DR Congo), an original Biblical culture (Rm 14:19) and a past Church culture (Church Fathers). These three frames basically agree that for restoring and maintaining peace, it is important to fight against its main cause, namely sin. It is equally important to cultivate things that promote peace and mutual edification.

AbstractRelevance theory accounts for Paul's preference for 'the wild olive' tree in using horticultural practices of grafting to symbolise his mission to the Gentiles. The olive tree facilitates inclusive imagery. The principle of ostensive inferential communication also accounts for the violation of horticultural conventions. Relevance juxtaposes God who calls and Israel that fails. The remnant as cultivated olive is the balance of this process. Relevance 'roots' the symbolism in election and the covenant as origins of Israel. Israel obtains eschatological relevance and significance. Gentile Christians are drawn into eschatological Israel. The church is rooted in continuity with the historical Israel. The juxtaposition of different readings renders all interpretation relative. Yet, changing the cognitive environment of its readers guarantees the relevance of exegetical discourse.

AbstractThe paper explores the relation of 'context' and 'interpretation' within the theory of relevance. Consistent with the principle of relevance the results will be explicated in terms of contextual implications and contextual effects. The term 'context' is understood as the historical contingent situation of the text and its readers. The term 'interpretation' is understood as the contingent representation of the text under changing historical conditions. The enquiry compares interpretations presented in the framework of structural semiotics, and socio-semiotics and the semiotics of interference. A structural analysis interprets 'deautomatised' language usage in Rm 5:1-11 as a whole. The structural perspective identifies 'hope' as central theme which unites all subordinate lines of action. The socio-semiotic analysis surveys the historical conditions of readers as 'returning exiled' in the aftermath of 'banning orders' and suffering inflicted upon them in the Rome of CE 49-54. Information newly acquired is synthesised with old information and entered into our encyclopaedical knowledge of the text. Relevance theory provides an alternative framework for the communication theory of 'the code theorists'. Consistent with the principle of relevance, interpretation is the ongoing quest for meaning under changing historical conditions.

AbstractBiblical Interpretation in African Perspective examines the history of biblical interpretation in Africa- specifically with interpretation of the passages using African cultural hermeneutics. This work maintains that all these various interpretations of the Bible have their origin in Africa.

AbstractSome commentators believe that Romans 13:1-7 contains a plea for absolute obedience to one's government. This thesis is undermined 1) by stories about Jesus; 2) by stories about Peter and Paul; 3) by Paul's reason for writing Romans 13; 4) by Paul's political idealism; and 5) by Paul's insistence that the Gospel has ethical implications.

AbstractIn order to make the Scriptures relevant for each generation, the church must continually search the Word of God diligently in order to apply its teaching to the contemporary issues for each culture and in each generation. However, relevant biblical theology must be continually checked and corrected In the modern quest for a relevant African Christian Theology many have become overly optimistic about the moral nature of man and his religion, ignoring the teachings of Scripture. In this first article of a two-part series, Pastor Alfred Muli examines Romans 1.· 18-25 which serves as a lodestar in the evaluation of African Traditional Religion and the shaping of African Christian Theology

AbstractThat the interpretation of Romans 13:1-7 has been integral to much theological discussion in South Africa for over a decade is no accident. Having abandoned its previous biblical bases for support of apartheid ideology, the white Dutch Reformed church, in common with the state, and certain fundamentalist missionary groups, often connected with the American religious right, have pointed to this passage and its parallels as the ultimate sanction for enforced submission to present power relations. Liberationist and black theologians who signed The Kairos Document of 1985-86 castigate such use of the passage as an aspect of idolatrous "state theology." Their approach is to relativize its applicability by reference to situational and total biblical context. In contributing to the debate, Walter Wink argues that the passage forbids only violent, not non-violent opposition to the state. This view is criticized, and yet another approach proposed, based on the hypothesis that Romans 13:1-7 is part of an overall redaction of the Pauline letters connected with the Pastoral Epistles. A hermeneutical method similar to that of black theologian, Itumeleng J. Mosala is applied to the passage to identify a "kindred struggle" among Christians of Asia Minor in the earlier second century.

AbstractRomans 8:19-22 is unique in its concern for the natural world. This is theologically significant at a time when ecological concerns have become inescapable and urgent. But this concern is packaged in an ‘apocalyptic’ eschatology that no longer seems plausible in modern times. This essay places the theology of Paul into the context of the Israelite-Jewish traditions, on which it draws, and Romans 8:19-22 into the context of Paul’s theology of the ‘Spirit’ as opposed to the ‘flesh’. Then it confronts Paul’s eschatology with modern scientific insight, and tries to reconceptualise its essential message in a way that could make sense to our scientifically informed contemporaries. The ‘age to come’ is a vision of comprehensive optimal well-being that orients the human ‘spirit’, that is, the structure of human consciousness, towards God’s benevolent intentionality. The divine ‘Spirit’ is the empowerment to participate in God’s creative and redemptive agency.

AbstractRomans is the text most frequently used to legitimise authoritarian rule. These theses argue that a democratic system is more in line with the intention of Romans 13, because both the sin of the ruled and the rulers are controlled. Under democratic presuppositions Romans 13 legitimises the overthrow of an illegitimate government, subject to the other criteria of the ‘just war’ theory.

AbstractAccording to Rom 8:26 [see records 31-253--254] the Spirit together with us lays hold of our "weakness" due to our subjection to mataiotēs. Paul meant that effective prayer lies not at our disposal but at that of the Spirit who comes to help us. The groans of the Spirit are not ecstatic utterances but rather prayers that make up for our tepid and feeble prayers. Rom 8:26, with its unique idea that the Holy Spirit comes to the aid of Christians in prayer, is extremely important for various groups in the African churches.--D.J.H. Abstract Number: NTA34-1990-3-1266

AbstractIn the NT writings the Spirit is explicitely described as an intercessor only in Rom 8:26 'Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words.' (RSV). What are the origins of this motif? What contributed to its emergence?

AbstractThe aim of this article is to investigate Romans 10:5-13 and specifically the impact of the chiasm (chiasmus) in Romans 10:9-10 on this sub-pericope. In the chiasm Paul makes the following statement(s): A If you confess with your mouth Jesus as Lord B and believe in your heart that God raised him from the dead, C you will be saved. B For with the heart a person believes, resulting in righteousness, A and with the mouth/he confesses, resulting in salvation. What gives the chiasm existential value here is the fact that this is the only passage in which Paul uses confess with your mouth as a condition for salvation. The sub-pericope will be discussed against the background of the introduction to the letter (Rm 1:16-17) as well as Romans 3:21-31.

AbstractAfter suggesting that Paul's exhortation that the "powerful" ought to bear with the "weak" has something to offer the contemporary African sociopolitical landscape, the article engages in an exegetical analysis of Rom 15:1-6. Then it sketches the present interpretative context and reflects on Pauline solidarity in Africa today.--C.R.M. Abstract Number: NTA53-2009-2-1118

AbstractAppreciation for the literary qualities and structural function of Romans 8:18-30 abounds. Recently, some attention has also been given to ostensible anti-imperial sentiments in the letter that Paul directed to a Jesus-follower community in the heart of the Roman Empire. Tensions and ambiguities inherent in this passage become more pointed when it is read with attention to the interplay between creation, conflict and empire. The focus of this contribution is on how creation is portrayed and negotiated in Romans 8:18-30, given its underlying Jewish setting which ought to be filled out by the imperial-infused environment. Acknowledging an anti-imperial thrust in Romans 8:18-30 but reading from a postcolonial perspective offers the advantage of accounting specifically for ambivalence typical of conflict situations characterised by unequal power relations, all of which are appropriate and vital for the interpretation of this passage.

AbstractIn endeavouring to contribute towards a better understanding of the letter to the Romans, as well as the Old Testament, attention is paid to Paul's expressed views on the Old Testament; the centrality of the Christ event in his thinking; his use of contemporary exegetical techniques; his employment of quotations, general references and allusions to the Old Testament; his use of the LXX; his reading of the Old Testament in (and out) of context; his understanding of the law; his view of justification by faith as Paul's own creative thinking; the difference between Paul and Jesus' view of the Old Testament and Paul's non-use of the Old Testament. Concluding remarks are made about an 'empathetic' reading of the Old Testament and the letter to the Romans, accounting for both texts' true nature. doi: 10.7833/108-1-2

AbstractPersuasion in Romans 11. A new trend in the rhetorical analysis of Paul's epistles is to reconstruct his rhetorical strategy from the text itself, rather than applying ancient or modern rhetorical models to his letters. A proposal for such a text-centred approach is briefly summarised in this article, followed by a discussion on the rhetorical situation that Paul wishes to address in his letter to the Romans. It is argued that chapter 11 forms an integral part of his rhetorical strategy as reconstructed from the text itself, and that it is aimed at persuading his audience in Rome to support his view on God's plan of salvation, as well as his forthcoming mission to Spain. The conclusion is that a text-centred approach (with its focus on the functional aspects of the text) provides a better alternative to existing approaches (which focus on the formal aspects of the text).

AbstractThis article is an attempt to reconstruct Paul's rhetorical strategy from the text itself, rather than applying ancient or modern rhetorical models to his letters. A proposal for such a rhetorical approach is briefly summarised, followed by a discussion of the rhetorical situation of the letter. It is argued that the pericope, Romans 5:12-21, forms an integral part of Paul's rhetorical strategy, aimed at persuading his audience in Rome to share his views on the contrast between Adam and Christ: Adam's sin brought death into the world, but faith in Christ brings eternal life. In the process of persuasion, Paul uses various types of argument and rhetorical techniques to enhance the impact of his communication. To analyse and describe this is the main aim of the article. The conclusion is that a text-centred approach (with its focus on the functional aspects of the text) provides a meaningful alternative to existing approaches (which focus mainly on the formal aspects of the text).

AbstractThis article combines insights into Paul's understanding of creation in Romans that have been discussed intensively (1:19-23; 8:19-23) with fresh insights regarding creation in Romans 3-5, the link between the creative Spirit and all of creation in Romans 8:1-17, and the implications of the eschatological salvation of all Israel that Paul announces in Romans 11:26-27 for the rest of creation. Despite the current interest in creation theology, the full implications of Romans 11 for all of creation have hitherto hardly been noticed. The combination of all the explicit and implicit references to creation and, in its wake, a broader perspective on and for the non-human part of creation is the original contribution of this research. In this way, Paul's much studied "environmental mantra" of Romans 8:19-23 is placed in the larger context in which it must be read, leading to a more comprehensive understanding of creation and salvation.

AbstractIn the past half-century, Jewish-Christian relations and the NT view of Jews and Judaism have been studied intensively. Much attention has been directed at Paul's letter to the Romans, in particular chs. 9–11. Regarding these chapters, the discussion is usually focused on questions regarding Paul's view of "unbelieving" Israel and its eventual salvation. In addition, there has been a renewed interest in Jewish Christianity. However, few studies have addressed Paul's view and appreciation of Jewish believers in the entire Letter to the Romans. In view of this situation, this essay examines Paul's references to them (including his own identity as a Jewish Christian or Christian Jew) throughout the letter. Paul's understanding emerges most prominently in chs. 9–11, where, drawing heavily on the OT and Early Jewish notions, the Jewish believers constitute the remnant of Israel. This remnant indicates and guarantees God's faithfulness to all of Israel. Due to the existence of Jewish believers, Paul can conclude that God's gifts and calling of Israel (and also of gentile Christians!) are irrevocable (11:29). The Christian church is conceived of as the believing remnant of Israel supplemented by gentile Christians and awaiting the salvation of all of Israel. In Rom 15f., Paul shows his concern for Jerusalem and its Jewish Christians, and acknowledges and praises the contribution of many Jewish believers to the early Christian mission.

AbstractPsalm 139 is viewed as a possible ritual or individual (though representing a group) meditative confession after some possible trial. This is said due to the "sapiential language and a reflective mood that are the most salient features of most elements" in the psalm, and also the psalm's perspective of YHWH as creator (Gerstenberger, 2001:406; Maré, 2010:697). Within Psalm 139 and throughout its creation imagery, the psalm makes use of multiple imageries relating to the human body. According to Psalm 139:1 and 23, God is searching the inmost being (the heart) of the one praying the psalm. Many scholars use these verses of Psalms 139 as in intertextual text for Romans 8:27. In this article an anthropological comparison between Psalm 139:1 and 23 on "when God searches our hearts" and its later use in Romans 8:27 is made to determine the relevance of the function of the outcry "when God searches my heart" and its intertextual importance or relevance.

AbstractI would like to make some observations on Alexander Venter's recent article in this journal (1993), albeit not in response to his invitation to a "theological debate regarding men's issues in the South African context" (87) Rather, I shall focus on one aspect of his paper male homosexuality and 'the Bible Ά theoretical, exegetical, and hermeneutical critique of Venter's treatment of this issue implies also a fundamental critique of other problematic aspects of his article Others, especially feminist theologians, will perhaps respond to those I will first consider the context of Venter's 'crisis in masculinity,' and then briefly discuss some basic theoretical issues concerning human sexuality, followed by an exegetical discussion of Rom 1,24-27 as Venter's key biblical text, as well as hermeneutical reflections