AbstractENGLISH ABSTRACT: The idea of scripture is a complex and often an elusive concept to define in its origin, nature and authority especially since the idea is embedded in layers of ideological conception over the centuries of its existence. However, these intricacies in understanding the concept of scripture is not limited to the Christian Scripture alone but evident in probably all the scriptural religions of the world. This study, therefore, investigates the concept of Christian Scripture in 2 Timothy 3:14-17 as it seeks to understand the relationship between the usage of the Greek terms ἱερὰ γράμματα, γραφή, and θεόπνευστος and their implications on the concept of scripture judging from the selected pericope. This study further seeks to observe how these words and the text in question have contributed to an understanding of scripture especially as it relates to the debates on its inspiration and authority. A double methodological approach was deployed to examine the chosen pericope of this research. The historical-grammatical exegetical method was used to comprehend the historical and literary contexts of the text. Then also the ideological texture, a component within the socio-rhetorical critical approach was used to sample the ideology of the text, its readers and its generation of interpreters. The body of this study, therefore, includes a general introduction, a survey of definitions of the concept of scriptures, various conceptions of scripture in different religious traditions, and an evaluation of the concept of the Christian Scripture in the various periods in the history of the Christian Church. A basic understanding of scripture was arrived at using both the historical-grammatical method and the ideological texture of the socio-rhetorical approach. The findings of this research are therefore as follows; ἱερὰ γράμματα used in the pericope is a representation of the Jewish Scripture, while the author of the Pastoral Epistles (early 2nd century CE), used γραφή for the combination of the Jewish Scripture and the emerging scripture of the Second Testament at the time. Thus, the use of γραφή is most likely a reference to the Septuagint in addition to the emerging Second Testament writings and not the autographs as some have suggested. This however unveils that the scripture the term θεόπνευστος was used to qualify in the pericope is not identical to the present scripture in the form of the Roman Catholic Bible nor the Protestant Bible. Findings on the hapax legomenon, θεόπνευστος, however at best remains inconclusive. Thus, this study in view of the grammatical construction of the given context, suggests θεόπνευστος not to be seen as the crux of the passage regarding inspiration as such interpretation was made rather popular and convincing as a result of the ideological ploys of generation of interpreters. Therefore, the term θεόπνευστος is rather taken to describe the practical, useful and functional nature which biblical texts had on ancient, biblical community which led to scripturalization of such texts. Finally, this study upheld the relational definition of the concept of scripture as communities which produced these texts were also responsible for their scriptural status and authority. The Christian Scripture is therefore seen as the Church’s book and as the testimony of these communities about God.

AbstractThe understanding of the term Scripture in early Christianity is best described as an evolving concept that can be categorised into various stages. This can best be seen in the most popular Greek term the NT uses in designating Scripture, γραφή and its cognates.   Γραφή was used 50 times in the NT to represent Scripture, and in each of these instances, it refers to more than just a mere writing which is what the term originally meant in Greek prior to the NT’s consistent use of it as a technical term for sacred writing.This study attempts to reflect briefly on (part of) the evolution γραφή underwent on the pages of the NT especially within the Pastoral Epistles (PE) - a product of the early second century CE. This study bears in mind that the recognition of books as Scripture is not a series of clearly defined steps, but rather a long and complicated process involving creativity and powerplay. This study therefore serves to enhance a more accurate understanding of the transition the concept of Scripture in the PE, most especially pertaining to the use of the term γραφή.The question regarding the scope of the term γραφή in the NT and especially in the PE is open to debate – especially the use of the two different words, ἱερὰ γράμματα and γραφή for Scripture in 2 Tim. 3:15–16. So is the reference to Jesus’ words as Scripture in 1 Tim. 5:18. These have raised questions of a possible shift in the PE’ understanding of γραφή. Findings from this research include the extensive use of  γραφή in the PE to accommodate more than just the Jewish Scripture, as it has evolved to include emerging earlier writings of the NT; the author of the PE was creative in adopting and adapting to a new understanding of sacred writings which serves the context of his time.This unveils the influence a community exerts on recognition of authoritative Scripture while teasing out the politics intertwined in the recognition of Scripture and the identity of a people, as this later became the path to canonicity of Scripture.

AbstractThe prosperity theology is the teaching that every person is purposed by God to be prosperous in all areas of life with emphasis on financial abundance. Since the early 1980s, the gospel of prosperity has been firmly established in Nigeria. This article examined this theology considering the demand on Christians for godliness with contentment in 1 Timothy 6:3–12. It employed the descriptive approach and the historical-critical exegesis. This study found that the prosperity preachers often support their claims with the Bible, but texts are usually cited without regard to their literary or historical contexts. It also discovered that 1 Timothy 6:3–12 does not teach that Christians should not be rich, but condemns inordinate desire for money because of the evils associated with it. The text supports benevolence from the wealthy towards the needy, but does not make giving mandatory. This article concluded that the prosperity gospel is at variance with the teaching on godliness with contentment. Instead, it encourages greed for money among Christians, particularly in view of the claim that poverty is proof of unrighteousness. The doctrine of giving in order to receive from God contradicts the principle of giving as found in 1 Timothy 6 and other relevant New Testament texts. Contribution: The article is a contribution to Christian ethics with a special focus on Christian attitude to money. It postulates that the prosperity teaching that all must be rich, contradicts the demand on Christians for godliness with contentment.

AbstractThe topic of alcohol consumption is very relevant in contemporary Nigeria not only because alcohol is heavily consumed in the country, but because it is also commonly abused. Relating the issue of alcohol to Nigerian Christians is also significant, because the question of the proper Christian attitude to alcohol is always a public discourse; and whereas most Christians are not knowledgeable on the accurate teaching of the Bible on alcohol consumption, most denominations do not have any faith-based statement on it. Hence, the article examined the implications of Paul’s teaching on alcohol for the church in Nigeria regarding a Christian attitude to alcohol consumption. The target groups are the church in Nigeria, and Nigerian Christians who are confused regarding the correct Christian attitude to alcohol consumption. The article employs the exegetical and descriptive methods. It found that the Greek word oinos (wine) in the New Testament (NT) refers to fermented grape juice; this was very commonly used and was usually well diluted with water before drinking, in order to reduce its alcohol content. The article also discovered that Paul did not command total abstinence from alcohol. He only warned Christians in general and church leaders specially against drunkenness. The relevance for Nigerian Christians therefore resides in the context of widespread alcohol abuse, which is a challenge to the church. The article recommends that the church should develop a Bible-based theology in her attitude to alcohol. In line with Paul’s teaching, rather than ordering total abstinence, the programme should encourage Christians to avoid drunkenness.

AbstractPaul's understanding of holiness stems from the holiness of God as revealed in the Old Testament. Using varied terminology, Paul describes the holiness that should characterize the believers as the people of God. God expects moral integrity of his people, because he has provided believers with his Holy Spirit to enable them to live exemplary, Christlike lives in this present world, though polluted, as they prepare for the world to come. Believers, who, like Paul, anticipate the Parousia, must not only desire but also pray that holiness becomes a reality in their lives, cognizant of the fact that holiness is a matter of practice, not merely a status that one attains upon justification. Thus, holiness is an imperative for the people of God.

AbstractNote II.1.2.2, “Slavery in the Household Codes of the Deutero-Pauline and Pastoral Epistles: A Preamble” (pp. 118-20) and II.1.2.4, “Slavery in the Household Codes of the Pauline Pastoral Epistles (1Tim. 6:1-2 & Titus 2:9-10)” (pp. 125-29)

AbstractThis paper is titled: “Teaching for Life- Transformation in Titus 2:1-15 As Core Duty of Pastoral Ministry, and Its Implications for the Contemporary Church in Nigeria” The paper affirms that one of the core duties of the Christian minister is to engage in the systematic teaching of church members with the goal of keeping them growing unto maturity in Christ. God has instituted the church in the world as the only redeeming agency through which sinners will experience redemption from the destructive power of Satan, sin and death. The mysterious but powerful influence of the Church has, for several centuries, been the only means for sinners to personally submit to God’s offer of love for salvation, thereby, to experience eternal salvation and moral transformation leading to eternal joy and peace. This requires simple obedience by accepting God’s love through faith in the sacrificial death and resurrection of Jesus Christ. It continuously enhances the opportunity for the demonstration of God’s sovereignty and love to save sinful humanity to the utmost.To pursue the objectives of this paper, the writer has highlighted some of the essential attributes of the church in relation to the duties of Christian ministers. Such attributes which distinguish the church from other human organizations include: being the “Ark” of safety, a political agency, an instrument of social reform, a receptive audience, and the kingdom of God on earth. Others are being: the “salt and light of the world”; the “body” and flock of Jesus Christ; the assembly of the redeemed sinner turned saints; the bride of Christ; and the royal priest, the holy nation. Also, the paper has examined the nature of the roles of Christian ministers as the visible representatives of Jesus Christ, the Chief Shepherd and head of the church. As submitted by Paul, leadership is instituted in the church to provide members with opportunities of being equipped for the work of service, and thereby, to grow unto maturity in Christ.Further, this writer embarked on the exegetical study of chapter two of the Epistle to Titus (Tit. 2:1-15), where the text has indicated that one of the core duties of a Christian minister is to teach sound doctrine to the various groups in the church. The study has also shown that whereas Titus was the church pastor, he needed to empower other people in the church who, in turn, would become mature and help to effectively teach others. Besides, the study has clearly revealed that the moral and spiritual lifestyle of the Christian minister will make his teaching/preaching to ‘carry’ sufficient weight, which will aid the effectiveness of pastoral ministry.

AbstractIntegrity has become a topic with more prominence in research on personality and leadership in both secular and religious organizations. It is a fundamental virtue necessary for an understanding of leadership in both dimensions. Today, integrity crisis is perhaps one of the major challenges facing pulpit ministry. This has brought the church under serious tests especially in the present day Nigerian society. It seems immorality has reached a pan-epidemic level in the Nigerian church both among the clergy and the laity and consequently, respect for pastors has come to an all-time low level. While undertaking an examination of pulpit ministry and integrity in Titus 2:7-8 vis-a vis the Nigerian society, the historical-critical approach and a contextual analysis of the text was done to bring out its relevance to the contemporary situation. The result indicates that while some contemporary Nigerian church pastors preach and teach good sermons with emphasis, at times, on prosperity; it seems many do not model what they preach. One of the implications of this is a mere religiosity without serious impacts in the society. This paper recommends the need for leaders in the Nigerian church to go back to the Bible and practice what they teach.

Abstractnote pp. 69–92, “Gender and Ministry in 1Cor 14,33b–35”

Abstract“Male and female in the church” (2008), by Breed, J. van Rens- burg and Jordaan, is reviewed as to its treatment of the regu- lative principle and its exegesis of 1 Timothy 2-3. The reformed and puritan version of the regulative principle, reflected in the writings of John Calvin and in the major reformed confessions, implies that proponents of women in the ecclesiastical office must do more than question the traditional exegesis of key passages used in the debate. They must provide Biblical war- rant for the practice. “Male and female in the church” outlines an option that defends the traditional exegesis of 1 Timothy 2-3. It also provides another option that seeks to explain 1 Timothy 2:8-15 in terms of the marriage-relationship rather than male and female in the church. The exegesis in the latter option is found to be tenuous. Similarly, the option that views 1 Timothy 3:11 as referring to ordained deaconesses is found to be unconvincing. No clear Biblical warrant is found in these pas- sages for the practice of ordaining women in the ecclesiastical office.

AbstractENGLISH ABSTRACT: The patriarchal and hetero-normative structures in the church have the potential to hurt and alienate people. According to the population census of 2001, there has been a decrease in the number of people belonging to churches within the white and colored church groups in South Africa. In the Independent African churches the numbers are growing. These churches can be described as conservative in their understanding of gender issues and sexual diversity (Jenkins 2002).The church today exists in a liminal phase as a result of globalization and availability of information, which create an opportunity for reformation. According to Castells (2004) the development of a contra-culture identity is the most consequential way of bringing about change in society, because it does not simply offer resistance against oppressive structures, but also question the ideologies at the heart of dominating structures. Throughout the ages, church structures were developed with reference to the patriarchal family, of which examples can be found in the letters to Timothy and Titus. Patriarchy is characterized by the institutionally sanctioned authority of men over women and their children. The primary relationships within the household influence all subsequent relationships – also in the church. This conjecture defines the opportunity for the household to be a key to transformation. To form an image of the household of God – which can be viewed as ideal for believers – the life and teachings of Jesus as well as the slavery-images in the New Testament, should be explored. To interpret this image for the church, the book of James is used, because James was writing to a community of believers. This community is not viewed as having been made up out of family members all familiar with their established positions, but as a family of God, cared for within households. An interwoven community such as this corresponds with the eco-feministic understanding of the interdependence of all things. The theme of friendship with God is dominant in the book of James. Within friendship relationships, people exist as equal partners – even in the household. Nobody is requested to relinquish ownership of their bodies – even in marriage. To every person room for individualization is allowed – even to children, by parents. Hospitality as central value of friendship invites the stranger to enter into joyful togetherness and mutual provision of care. Friendship with God brings completion, and liberates people from envy and competitive actions. People who have been made whole, can live in simplicity and in this way leave room for all people to have enough to satisfy their needs, as well as take responsibility for God’s recreation. The key to living in friendship relationships, is the release of awarded power. This new understanding of relationships within the church and household, can be established through the understanding of God as Mother, Lover and Friend, through “unmaking” and “merrymaking”. As the interpretation of the household as healing and liberating space, described in the letter of James, find substance in the reality of ministry, it will offer for all believers, but in particular for the oppressed and marginalized ones, a home for their faith and a place of healing.

Abstractnote “Exegesis of 1 Timothy 6:6–10” in chap. 4

Abstract(maybe also in English)

Abstractnote chap 7 "A focused exegesis of 1 Timothy 1:9-10" pp 82-88

Abstract1 Timothy 2:8-12 – a code of conduct for public worship, ordinary life or marriage? An exegetic study Throughout the world, the relation between men and women are currently in the spotlight. In 1 Timothy 2:8-15, Paul gave instructions to men and women that may illuminate the relation between the sexes. This article attempts to clarify Paul’s instructions to men and women. The article investigates whether Paul gives any indications in 1 Timothy 2:1-12 of whether his instructions are intended to regulate the conduct of both sexes during public worship, in ordinary life or in marriage. First, the study examines whether, in this letter, Paul gives any explicit indications of the context in which these instructions should be read. Next, it investigates Paul’s indications in his instructions for prayer (v. 1-8), decoration (v. 8-9), learning, teaching and the wielding of authority (v. 11-12). Many scholars are convinced that this passage was aimed at people’s conduct during public worship, but this study argues that Paul’s instructions could also refer to people’s conduct in ordinary life or marriage.

AbstractThe instructions in 1 Timothy 2:8-15 interpreted within a broader contextual perspective of 1 Timothy Breed (2006a:247-263 and 2006b:453-463) has shown in two articles on 1 Timothy 2:8-15 that Paul does not give any indication in 1 Timothy 2 of whether his instructions to men and women are meant for public worship, ordinary life or marriage. Because Paul comments on the relations between men and women – an issue that is currently universally debated – in this article the broader textual context of 1 Timothy 2:8-15 is investigated to see whether it illuminates Paul’s instructions to men and women. The study focuses on the false teachings that Paul opposed, and on the aim of this letter. The structure of thought of 1 Timothy is analysed closely to determine whether there are references to marriage in 1 Timothy and to explore the possibility that in 1 Timothy 2:8-15 Paul actually states the true teaching concerning marriage in opposition to false teachings. This study concludes that there are strong indications that in 1 Timothy 2:8-12 Paul is considering the conduct between men and women in marriage, rather than conduct during public worship or in ordinary life.

AbstractGenesis 2 and 3 in 1 Timothy 2: a rationale for conduct in public worship, ordinary life, or marriage? In his exegesis of 1 Timothy 2:1-12, Breed (2006:247-261) shows that Paul does not give any indications in this text itself of whether the instructions in verses 8-12 were aimed at regulating conduct during public worship, in ordinary life or marriage. Paul supports the instructions he gives in 1 Timothy 2:11-12 in verses 13-15 by referring to Genesis 2 and 3. This article investigates whether there is any indication in Paul’s rationale of the context in which these instructions should be read. The study focuses on Paul’s reference to the order of creation (v. 13), Eve’s temptation (v. 14a), the state of transgression in which woman finds herself and her salvation by giving birth (v. 14b-15). This study concludes that in his references to Genesis 2 and 3, Paul does not give any indications of whether this instructions in 1 Timothy 2:8-15 deals with instructions for public worship, ordinary life or marriage.

AbstractAn international bibliography of scholarly publications from 2024 (and early 2025) which have an exclusive or significant focus on one or more of the Pastoral Epistles (1 Timothy, 2 Timothy, Titus). With over 180 entries, the bibliography is divided

AbstractMoulding of a man of God: an evaluation of international debates on pastoral training in the light of perspectives from 1 and 2 Timothy During the past 50 years a wide variety of discussions, re-flections and debates on theological education has been pu-blished. These debates and reflections were stimulated by the following factors: On the one hand there is an explosion of church growth in developing countries. On the other hand there is an alarming decline in church growth in developed countries. There is also deep concern about the lack of impact of church-es on the transformation of communities. Church leaders are often not succeeding in stimulating and equipping believers to be effective witnesses in the world. These factors have given rise to the question: How should theological education be re-structured to become a vital factor that leads to spiritual growth as well as growth in numbers of churches? Serious questions about the godliness and spirituality of church leaders, of pastors and seminary students are raised. This article evaluates inter-national tendencies in the light of principles and perspectives from Paul’s epistles to Timothy.

AbstractThis article explores Pavel Florenskij’s dialectical method as the preferred way to discern spiritual truth. It presents the Russian polymath’s method within his socio-political and ecclesiastical contexts and two of his works, namely his magnum opus entitled The pillar and ground of truth, and his lecture Reason and dialectics, both of which are significant for interpreting Florenskij’s thought. The article also provides an intertextual reading of Florenskij’s Pillar to argue that its context is 1 Timothy 3:14-16. It then analyses the similarities between the context of 1 Timothy and that of The Pillar. As they fall within a period during which particular churches faced certain challenges, both texts call for discernment of the true identity of the church.

AbstractYouths are considered important and cherished in every part of the world. The men, women and youths constitute the lay members of the church with each group contributing its own quota in both the church and the society. However, despite the importance attached to the youths and the fact that there cannot be a happy society without the youths, the Nigerian Christian youths have become victims of neglect and as such are exposed to certain untold predicaments resulting in difficulties in managing the affairs of the youths. This paper examined what youth predicaments are all about, the causes and consequences of these ugly situations. The paper recommended that the youths should not be abandoned, but be directed and educated, according to Paul’s teaching (1Tim.4:12), towards acquiring knowledge necessary to face the challenges in the leadership cadre for the teaming population of the Christian youths in our contemporary Nigerian society.

AbstractThis essay examines the kinship framework and lexemes in the directives for leadership in 1 Timothy, aiming to curb the influence of false teachers and to bolster internal cohesion in the communities. It explores the author’s appeal to household conduct, natural and fictive kinship, and group dynamics couched in filial parlance vis-à-vis the undisputed Pauline letters. The study sheds light on the authorial framework, and suggests that the notion of a departure from ‘love-patriarchalism’ or egalitarian Paul developing later into hierarchical kinship framework in 1 Timothy may be misleading. It becomes apparent that the letter’s kinship lexemes are consistent with what we find in the undisputed letters. Thus, the pseudonymous author, an associate of Paul, does not appeal to or use kinship lexemes any differently from the undisputed letters or elsewhere in Greco-Roman discourse. This does not establish Pauline authorship, but suggest that the notion that the kinship lexemes reflect an elevated hierarchical institutional development in a post-Pauline era, that is uncharacteristic of Paul in the authorship debate, may need to be reconsidered if not revised.

AbstractThe prosperity gospel (PG) is a widespread theology among certain denominations of the Christian church. The essence of this theology is the teaching that Christians have a right to wealth and health through positive confession and is based on a selection of texts in the Bible. The prosperity gospel, on closer examination, is the result of a very particular view of the Bible. The Bible is primarily seen as a faith contract between God and believers. Along this way, God is manipulated by the believer to fulfill his or her wants or desires. Most have come to believe that whatever they desire from God, they must simply speak (claim) it by faith. Positive confession means, therefore, that believers are speaking in faith what they believe God has already promised to them. At the heart of the prosperity teaching lies the conviction that no Christian is destined to suffer and live in poverty on this earth.

AbstractA social-scientific study of the ‘office’ of the elder in the New Testament After discussing the state of the current debate concerning the ‘office’ of the elder is given, the author presents his own hypothesis, namely that the position of the ‘eld er’ in the New Testament must in the first place be seen as a paier familias . This hypothesis is based on two pillars: firstly on the fact that the Jesus-movement in the New Testament happened to exist as house churches, and secondly on the fact that the terms in the New Testament used to describe the pater familias are also used to describe the function of the ‘elder’.

AbstractReading is the normal way to receive the message of the Scriptures. It matters to understand what reading means to seize the dialectic relation between the book and the community. That is the task the analysis of 1 Tim 4, 13 tackles. It tries to get at the meaning of anagnôsis in relation with the context and the inner organisation of the verse. The conclusion is that the scriptural reference is not only the author who addresses a message but the reader whom the message is addressed to, the pastoral mediator who transforms the text into living speech.

AbstractThe much discussed phrase in 1 Tim 2:15a: "woman, however, will be saved by childbirth", is in the focus of this article. It is argued that against the backdrop of ancient (Hippocratic) medical teachings concerning female diseases and gnostic writings related to myths of the 'womb', a framework can be constructed within which this phrase becomes a meaningful statement without altering the usual denotations of the terms that have been used. It can be demonstrated that the literal meaning of the soteriological term ???? is appropriated, but with a sarcastic undertone. The passage, 1 Tim 2:15a, is concerned with the image of the female body in antiquity, and therefore echoes facets of the power struggle between opposing ideologies and gender in the second and third generation Church.

AbstractThis 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.

AbstractA review of literature over the last two decades suggests that the letter to Titus is inching away from the suffocating influence of the Timothean correspondence. Caged together with 1 and 2 Timothy, the individual voice of Titus went largely unappreciated. This trend is in decline. For example, scholars are now investigating the theology and structure ‘of Titus’ rather than of ‘the Pastorals’. Furthermore, even in terms of methodological interests, there seems to be a transition with at least one article applying rhetorical analysis to the text. This overview surveys these trends by engaging critically with the literature, highlighting the burgeoning appreciation for the individuality of the letter independent from 1 and 2 Timothy. While the trends are encouraging, the study reveals that comparatively little has been done. Put differently, it is hoped that this overview will stimulate further interest in the letter to Titus.

AbstractTitus 3:3 as self-vilification: A rhetorical option The rhetorical function of the vice list in Titus 3:3 remains to be accounted for. This article proposes that self-vilification, a novel rhetorical technique, be considered to investigate and propose a rhetorical function for Titus 3:3. The result is the identification and formulation of the overarching rhetorical objective of the verse in its totality. Titus 3:3 expresses a valuable corrective to Christian attitudes that could compromise the evangelistic or missiological mandate of the Church today.

AbstractChurches experience tension between the ministry needs of younger and older generations in the congregation. A focus on either one or the other brings polarisation in congregations between younger and older members. The profile of the Early Church as sketched in the New Testament, however, draws a picture in which both younger and older generations are ministered. This study investigates texts from the New Testament philologically which sketch this picture and attempts to draw conclusions therefrom which can provide possible solutions to the tension between the ministry needs of younger and older generations in congregations. From this philological study it appears among others that the congregation must consist in its nature of younger and older members and that ministry practices must do justice to both groups. They are indeed all part of the household of God and thus spiritual brothers and sisters of one another. A healthy relationship between younger and older generations in the church is built on reciprocal respect, love, humility, and willingness to serve. When congregations implement these aspects and others in their ministry practices, they move closer to the New Testament image of a church in which both young and old believers have a place to serve and to be served. Keywords: New Testament; younger and older generations; philological study

AbstractThis paper proposes a reading of 1 Timothy 2:11–15 which holds to traditional principles of gender distinctiveness, while suggesting nuances of insight and application relevant to issues of female leadership: Women should be free to learn about God. They should do so with a quiet and submissive spirit. Women shouldn’t teach or have authority over men where this is exercised in a manner that is contrary to God’s design for men and women’s relationships and roles, as seen in creation and the Fall. Finally, women who persevere in honouring the God-ordained feminine role of bearing and nurturing children with godliness, will be working out their salvation as they partner with God to redeem the consequences of the Fall. The place of gender in creation and the Fall reveals distinctions in the roles given to Adam and Eve. Paul exhorts women to honour these distinctions, not in terms of absolute behavioural restrictions, but rather with regard to principles of relative gender identity. The issue of how we apply Paul’s broad principles about gender to the complexities of 21st century society is addressed by Paul’s reference to the church as God’s household and his teaching in chapter five of the same letter.

AbstractThe study is entitled the "critical analysis on the meaning of little wine in the book of 1 Timothy 5:23". This topic was selected after realizing in Christian denominations different understandings on the verse, which not only causing problems on their behavior, but also abusing their Christianity. Misunderstanding of a single Bible verse sometimes results to the terrible heresy which might be solved only if Christians would critically analyze and compare that Biblical verse with others, and consider the context and translation from original Bible languages. 1 Timothy 5:23 is one of those verses needing a critical analysis for a better comprehension. What is seen in this verse is that, Paul advised Timothy not to use only water but also "a little wine". Thus the following questions were the object of this study: Does wine always mean fermented? If Paul here mentioned non-fermented which is allowed to be used by Christians, why little not much? The main objective of this study is to critically analyze this verse in order to have clear understanding on its meaning. Secondary data such hard and soft copy documents were used as research instruments. And information collected was critically analyzed using the original Bible languages context and different Bible translations. Finally, the conclusion was elaborated basing the supported analysis.

AbstractThis article articulates a critical examination of the Pauline text namely 1 Timothy 2:1-15 that seems to prohibit women from exercising authority within the church. Using Vernon Robbins' Socio-Rhetorical Interpretation as a hermeneutical

AbstractA godfighter becomes a fighter for God The Pastoral Letters refer twice, in biographical notes, to the religious past of the apostle Paul. In 1 Timothy 1 he is qualified as “a blasphemer and a persecutor and a violent man” (NIV). These qualifications are the stereotypes of a “godfighter", as they are known in secular and early Jewish literature of antiquity. Nevertheless, Paul did not become a recipient of divine vengeance, but of the grace of the Lord. He thus became a fighter for God: the advocate of Christianity. Against this background, how can 2 Timothy 1 state of the same Paul that he, like his Jewish ancestors, has continued to serve God with a clear conscience? This could be seen as a strange discrepancy. Exegesis of both statements in context makes clear, however, that the Pastoral Letters draw a consistent picture of Paul. He had to redefine his faith, but in doing this he did not engage in the worship of any other God than the God of his forefathers.

AbstractPower, powerlessness and authorised power in 1 Timothy 2:8−15. Thinking in terms of ecclesiastical power has often found a breeding ground in the Pastoral Epistles. To what extent is this justified? This article will examine a passage that always comes up when the position of women in the church is discussed: 1 Timothy 2:8−15. Consecutively, three aspects will be considered: power, powerlessness and authorised power. Power says something about the underlying problem that Timothy faced: the male or female relationships in the church of Ephesus threatened to degenerate into a power struggle. Powerlessness refers to the story of Adam and Eve referred to in verses 13−15. Its focus is the woman, Eve. The book of Genesis tells the story of human weakness, which becomes in the first letter to Timothy a sort of triptych about Eve and the Creation, Eve and the Fall and Eve and the Redemption. Authorised power is the way Paul tries to regulate the problematic situation in the congregation with apostolic rules. Not only because he wants something (βούλομαι) or because he does not allow something (οὐκ ἐπιτρέπω) , but also in particular to create space for the faithful Word.

AbstractIt is no news that countries all over the world are faced with one challenge or the other. Outstanding among all is the challenge of insecurity of lives and properties. The rate of poverty, unemployment and poor education among others have forced many Nigerians into one crime or the other. Currently, there is a rising scourge of internet fraudsters known as Yahoo Yahoo, which have swindled many unsuspecting victims their hard-earned resources. Interestingly, the teaming youth populations are the major players when it comes to this societal menace. Despite various efforts being put in place by the government to forestall the activities of these fraudsters, the propagators have sought other avenues to continue to be relevant in their nefarious acts. This paper employs historical-critical method of enquiry to examine 1 Timothy 6: 6 - 10 in relation to the Yahoo Yahoo business (internet fraud) in the contemporary society. This method investigates the context of the text and a critical reading and interpretation of the biblical text. This paper investigates the causes of internet frauds and exegetically interprets 1 Timothy 6:6-10 as an antidote to the crime. This paper recommends godliness and contentment as a cure for the untamed quest for materialism among Nigerian youths.

AbstractThis paper explores doctrinal pedagogy as a model for theological education in Nigeria, emphasizing the importance of sound doctrine in teaching biblical truths. It draws from 2 Timothy 4:1-5 to highlight how effective communication of doctrine can enhance spiritual health and communal understanding within the church. The need for theological institutions to adopt rigorous hermeneutical practices and a commitment to sound teaching in the face of contemporary educational challenges is underscored.

AbstractThis paper is an exegetical study that adopts the grammatical method to criticallyexamine the solitary nature, role and purpose of the scripture in 2 Timothy 3: 16-17.The difficult question begging for an answer has made it the topic of much scholarlyargument; why is it that the more the church gets populated with pious adherents themore moral decadence rises to the brim. The compounding problem is, in these lastdays, most parishioners subscribe to pursuit of worldly affairs. Many get abstractedston this journey toward a reflective, intimate relationship with God. In the 21century, most church denominations reduce in significance her spiritual vivacitybecause of secularism, liberalism and avariciousness. Most denominationsunderestimate the scripture and in so doing condone prosperity gospel, involvementin partisan politics, acquisition of occult powers to perform miracles and indulgencein immorality. The Word of God in recent dispensation lost its impact he churchin tthat soils her hands in worldly affairs. As a result, parishioners may suffer from alack of significance and diminished eternal impact for the cause of Christ. Ourministries may be void of relevance and palpable impact because many do not read,study and practice what the scripture portends. This paper calls for a rethink toreconsider 2 Tim. 3:16-17 in light of the scriptural authority for faith and practiceand innovative trajectory to some fundamental matters the scripture is prophesyingand projecting in these perilous times. The study is set out to regenerate the church instthe 21 century because she needs systematic renaissance. It is a total innovation,complete regeneration and self-restraint in all implications of church life. The only tool for invigorating the church is the scripture and when God's word ceases to be anexclusive authority for faith and practice then the church without authority turns outto be a corrupt and unrecognized institution.The bottom line deduced from theforegoing analysis purport a solution as a return to read, study, memorize, andmeditate upon the scripture and apply it on a regular, on-going basis.

AbstractOne possible meaning of the Greek word τολμηρήηγεσία (bold leadership) among the ancient Greeks was bravery and astuteness in managing human and natural resources. In this study, it is used in the context of fearlessness and willingness of the Nigerian youth to take up governmental responsibilities in leadership positions, which is achievable either through demanding governmental appointments or contesting elections for political positions through a free and fair political election. With the use of exegesis and hermeneutics, this study on τολμηρήηγεσία refers to Paul’s instruction to Timothy regarding bold leadership in I Timothy 4:11–12. 1 Timothy 4:11–12 is contextually seen as a call on Nigerian youth to adopt as a prototype; young Timothy who the elderly Paul encouraged in his words, not to allow anyone, despise his youth. This is to the intent of challenging Nigerian youth to become more proactive in national politics and governance in order to help Nigeria register its presence in the competitive global technological and scientific arena. Contribution: The study tries to understand the age influence on Timothy and how Paul tried to deal with it. This enabled the study to be of use in addressing the challenges that Nigerian youth go through in order to have their voices heard in Nigerian politics and to also call on the youth to grow above timidity towards bold leadership.

AbstractHaving inherited Christianity and its institutional manifestations from their male ancestors, whose voices were for many centuries, and are still, inextricably linked to that of God, women only recently started to ask the all important why-questions about the Christian religion, its origin and its effects on their lives. In this article a look is taken at some glimpses from the mostly male story about Eve, by which women’s lives were deeply influenced. By detecting the contexts, history, motivations and interests behind aspects of this story, it is exposed for what it is: A male construct or constructs and not “how it really was and is” about Eve and her female descendants.

AbstractIn this article attention is paid to 1 Timothy 2:9-15 within its historical-cultural context and to the history of interpretation of this passage. In this way the human contexts and reasons for the nature and immense influence of this passage are exposed. Apart from its patriarchal roots and of the patriarchal cultures in which this text was interpreted for the greatest part of its existence, its history of influence closely cohered with the view of the Bible as an authoritative book and answer book. It is argued that, in order to deal with issues pertaining to women and other contemporary matters in a more meaningful and humane way, a different view of the Bible and a different view of our relation to our Christian past is necessary.

AbstractThe reason for this brief response is that, in the above-mentioned article, Wim Vergeer dealt with my work, and with that of another scholar (Gerald West), inaccurately. More precisely, he ascribed to us an expression that neither of us used in the form quoted by him (Vergeer 2016, 84). Although the most visible problem is the incorrect quotation, more than a mere quotation is at stake, as will become clear. Since an academic discourse is an open one, this matter is discussed here in the openness of the same academic journal in which his contribution was published. Although I only write on behalf of myself, for the sake of fairness I briefly refer to the article by West.

AbstractThe contributory role Pastoral Letters play in Malawi’s democracy cannot be underestimated. Historically, Pastoral Letters have been the voice of the Malawian people, and these have forced authorities to accommodate social and political reforms. From colonialism, federations and independence to the birth and consolidation of democracy, Pastoral Letters have been issued by the Church to State authority demanding political change and improvement in governance issues. For instance, Pastoral Letters issued by the Church put pressure on the British to end colonialism in Malawi, and in 1992, Pastoral Letters hugely contributed to the dismantling of Dr Kamuzu Banda’s, and the Malawi Congress Party’s, three-decade autocratic rule. Even in the multiparty dispensation, which was ushered in during 1994, Pastoral Letters have provided checks and balances to government in the consolidation of democracy. Thus, Pastoral Letters represent the voice of the voiceless in every political dispensation. The article is informed by the Pauline Pastoral Letters’ conceptual framework. The main argument governing this article is that unless there is continuity in the issuing of Pastoral Letters by the Church in addressing specific challenges within a democracy, sustainability of democratic value will always be compromised and not realised. Interdisciplinary and/or interdisciplinary implications:  This is an interdisciplinary article that touches on practical and public theology focusing on Church history and polity in assessing the role of Pastoral Letters in influencing the sustainability of democratic processes in a public square. The article contributes to a wider debate on the role the Church’s Pastoral Letters play in determining the sociopolitical landscape in Malawi. However, this is the only article written from a Pauline Pastoral Letters’ conceptual framework.

AbstractMany studies have been carried out on the responsibility of the church in caring for widows that are in real need but few have focused on Paul's recommendation for the Church regarding those that are widows 'indeed' and how they should be cared for. The number of women becoming widows has been increasing on daily basis due to the deaths of their husbands which are caused by various reasons such as insurgency, ethnic wars, HIV infections, accidents, old age and many others. This paper, therefore, examines critically Paul's teaching on care of real widows in 1Timothy 5:3-5, 8 in relation to the practice of care of widows in the church. The paper adopts a critical exegetical interpretation drawing resources from secondary sources. The secondary source has to do with both published and unpublished materials from books, journals, commentaries, newspapers, internets, etc. The study recommends that there is need for the Church to follow the recommendations spelt out by St. Paul in 1Timothy 5:3-5, 8, so that the Church is not over-burdened with so many responsibilities.

AbstractIt is widely acknowledged that the church in Africa is well established but one of her challenges is the misinterpretation of the Bible. This has posed a serious threat for them to maintain sound teaching. This paper opined that interpreters are solely responsible for the right or wrong interpretation of the Bible. It is profitable for the church when the interpreters interpret the Bible rightly and it is dangerous and harmful to Christian faith and living when the interpreters fail to do it rightly. This paper examines the admonition of Paul to Timothy as the interpreter of scripture in 2 Timothy 2:14-18 as a guide for Biblical interpreters to handle correctly the Bible and not to distort it. Exegesis -descriptive method was adopted in carrying out this study. It was discovered that to be a competent interpreter of the Bible, one needs a variety of qualifications, both natural and acquired. When these are lacking or deficient in an interpreter, it will affect his approach to the Bible. Therefore, it is recommended that 2 Timothy 2:14-18 should be a model in terms of task, lifestyle and training for Biblical interpreters in Africa.

AbstractIn this thesis two interralted tasks are undertaken. First, this thesis is an attempt to gain mastery of an interpretive methodology, namely, socio-rhetorical analysis. Second, by looking at a crucial text that has major implications for the contemporary church, I have applied this method of analysis to a particularly Scriptural text, namely, 1 Timothy 2:8-15. In this thesis I demonstrate using socio-rhetorical analysis that the discourse contained in 1 Timothy 2:8-15 constitutes baptised patriarchal cultural practices and traditions from the dominant Greco-Roman culture of the first century. I demonstrate, therefore, that the portrayal of women in the text reflects a cultural imperative, and not a theological imperative, that was co-opted from the ""secular"" Greco-Roman culture of the day and transposed, using Scriptural texts as authentication, into the Christian community at Ephesus. Thus the text is simply re-enforcing normative Greco-Roman cultural values upon Christian women and camouflaging it as a Christian norm in order to persuade women to conform to patriarchal cultural standards. Such persuasion, however, is hardly required unless one has already accepted cultural assumptions about the subordination and silencing (objectification) of women in an androcentric hegemonic culture.

AbstractThe young widows in 1 Timothy 5 are required not to be gossips and busybodies, and to watch their reputation. I will suggest that the author here downloads a misogynie topos from his contemporary cultural encyclopedia connecting women to gossip in a twofold way: 1) there are strong tendencies in ancient literature to draw caricatures of women's speech; and 2) a woman was also responsible for behaving in a way that did not generate gossip about her. Instead of searching for 'the opponents' in the Pastoral Epistles, I read the letters' rhetoric as a way of turning 'those who are different' into opponents. The widows are to be found among them. The main task of these letters is to limit those others' influence, through 'othering' them in various ways. One of the author's means is to use gendered power language, where women are connected to gossip. The letters can not be read as historical sources giving us direct access to Early Christian 'reality,' but have to be read within the framework of a hermeneutic of suspicion.

AbstractUsing the tool of intersectionality, this article discusses gender and class issues related to salvation in early Christian discourse. The complex discourse of 1 Timothy 2:15, that women will be saved through childbirth, generates several questions: What about women who could not deliver? Could they be saved although stigmatised? If we take the Hebrew Bible case of Sarah and Hagar, also mentioned in Paul?s letter to the Galatians, would a woman like Sarah be saved since she forced her slave to give birth for her? Did surrogacy count? Or was a female slave, whose reproductive capital belonged to her owner, considered saved since she gave birth? In order to answer these questions, the article looks at Old and New Testament material that connects female characters to slavery and childbirth, from the Genesis narratives about Hagar, Bilhah and Zilpah to the Gospel of Luke that relates how Mary, when offering her reproductive body in the service of the Lord, calls herself a slave of God.

AbstractThe aim of this article is to investigate two links between beauty and leadership: What is beautiful about spiritual leadership? Why should spiritual leaders bother about beauty? This study was motivated by the Bible verse 1 Timothy 3:1 and the observation that, at least in the German context, church leadership is no longer seen as a beautiful task. After a preliminary note on theological aesthetics, the paper discusses several approaches towards the link between aesthetics and transformation of the world, among them God becoming beautiful by Rudolf Bohren and Christianity, art and transformation by John de Gruchy. The article finally argues that: (1) spiritual leaders are beautifying the church and beyond and (2) spiritual leaders should strive for beauty as diligently as they strive for truth and goodness. Statement (1) is drawn from the propositions that (a) the spirit is the real leader of the church, (b) church leaders are partaking in the work of the spirit and (c) the spirit is beautifying the church and beyond. This is a theological statement, not a phenomenological one. A small poll provides some answers to the questions: ‘what is beautiful about leading?’ and ‘what is not beautiful about leading?’ An example of a German kindergarten illustrates some benefits of an aesthetical approach. Contribution: This article focuses on the neglected area of aesthetics in the context of leadership. It aims to encourage Christian leaders to fight against the ugliness of the world and make the world more beautiful.

AbstractIn an attempt to supply guidelines for the renewal of contemporary mainline churches and the recovery of their vitality, the main aim of this article is to investigate the Scriptural foundation of spirituality and its implications in the light of the Pastoral Epistles. Furthermore, guidelines for a Scriptural praxis aimed at enhancing the preacher’s spirituality are provided. The preacher’s spirituality and guidelines for the praxis of spirituality will be investigated both from basis-theoretical and practice- theoretical perspectives.

Abstract1. The aim and objectives of the study - For the renewal of the mainline churches today and the recovery of their vitality, the main aim of this study was to research the Scriptural foundation of the preacher and his spirituality diaconiologically in the light of the Pastoral Epistles, and to suggest some Scriptural praxis for the preacher's spirituality in order to equip the preacher spiritually. For purposes of achieving this aim, the following objectives have been pursued: * to study and define more closely 'preaching' in regard to the Pastoral Epistles. * to investigate and define more closely 'the preacher' by way of the Pastoral Epistles. * to investigate and define more closely 'spirituality' in the light of the Pastoral Epistles, especially spirituality in relation to the preacher. * to study and define the 'preacher and his spirituality' in the light of practice theoretical perspectives. * to suggest 'some guidelines for the praxis of exercising the preacher's spirituality' in the light of practice-theoretical perspectives.

AbstractThe subject of this study is the preacher and his preaching attitude according to the Pastoral Epistles. The following aspects are addressed: • Basistheoretical perspectives on preacher and preaching attitude • Meta-theoretical perspectives on preacher and preaching attitude. • Practice-theoretical perspectives on preacher and preaching atitude. It is attempted to achieve the intended goal by investigating Word preaching concepts from the Pastoral Letters to which six attitudes are attached. The attitudes are divided in three groups: • Attitudes concerning the earnestness and zeal of preaching. • Attitudes concerning the content of preaching. • Attitudes concerning the manner and method of preaching. The attitudes named above are: Preaching in a non-overwhelming attitude, preaching in a attitude of honesty and virtuousness, preaching in an attitude of patience, preaching in sound doctrine, preaching with full authority and preaching in the attitude of faith and truth. Four concepts that are connected directly to the preacher are indicated: preacher, apostle, teacher and evangelist. Four metaphors are indicated: manager, soldier, athlete and farmer which in tum emphasize three attitudes: irreproachability, self-denial as well as an attitude of willingness. Per definition preaching attitude deals with a given way of thinking, feeling and a way of behaviour and proceeding in the action of preaching. The attitude of the preacher is emphasized by certain indicated qualities affecting the preacher's person, character and performance. The correct preaching attitude is cultivated and developed in a continuous relationship with God. Spirituality as religious orientation of the preacher gives direction to the practice of attitude. Meta-theoreretical perspectives from the science of behaviourism are exploited. From the Social Psychology as well as Communication Science the forming of attitudes, the influence of attitudes upon behaviour, as well as the changing of attitudes are discussed. It is indicated that people influence each other. It is therefore essential that preachers ascertain their own preaching attitude by means of continuous self- examination. Practice-theoretical perspectives as the outcome of the hermeneutical interaction between the exploited basictheoretical and metatheoretical perspectives are presented. Along with this, concretizing perspectives are aimed at the preacher's attitude, the preparation of sermons (prayer, exegesis and hermeneusis ), the presentation of sermons, the discussion of the sermon as well as critisism on sermons and their presentation are indicated. The aim of the study is to identify preacher and preaching attitude in the light of the Pastoral Letters in order to establish perspectives aimed at the praxis.

AbstractEcclesiastical studies seem to reveal that the praxis of preaching is often confronted with a stumbling block in the negative attitudes of preachers despite their good intentions and the interdependence between prayer and preaching. In naming reality in society, it seems to be important that preachers first of all examine their own attitudes regarding their hearers and reality in society. In light of this problematic praxis, the research question is: To what extent do preachers with positive attitudes equip their hearers by means of a dialogue to listen profoundly to the content of preaching when the preaching names realities in society? In order to address this research question, the problem is investigated from the present practicaltheological vantage points in the field. The matter is further explored by examining metatheoretical perspectives from the fields of Social Psychology and Communication Sciences. As part of this process, the author seeks to investigate the difficult process of the formation and manifestation of attitudes in behaviour. An investigation into normative vantage points, perspectives from II Corinthians 5 and the Pastoral Letters, indicate that the message and the way in which preachers deliver their sermons are important. The conclusion poses that negative attitudes are indeed dangerous when it forms part of this ecclesiastical praxis and can even cause hearers to abandon all intent to be salt and light in society. Preachers must utilise dialogue in preparation for their sermons. They must focus on the dialogical nature of preaching in the context of the liturgy and must make time to stimulate feedback after they have delivered their sermons to make sure that hearers understand their calling in society. Congregations must become communities that live founded in profound communication. Intradisciplinary and/or interdisciplinary implications: This article recognises the interdisciplinary approach to the social sciences. In Practical Theology, research focuses on communicative acts which bring the field into an overlap with other sciences that have the same focus. This article briefly focuses on an interdisciplinary discourse with the fields of Social Psychology and Communication Sciences regarding the forming and functioning of attitudes, which can possibly influence the sermon delivery of preachers. This article addresses the issue of naming reality in society. In this process, the naming of the attitude of the preacher is very important.

AbstractPreacher, preaching attitude and the equipment of the congregation Having defined the concepts preacher and preaching attitude, the authors deal with basis-theoretical material, especially material taken from the Pastoral Epistles. In-depth investigation is undertaken of especially expressions in which preaching and the attitude of the minister are stated explicitly. A special section is also devoted to the interrelationship of attitude and the spirituality of the preacher. Finally this article focuses on the attitude of the preacher and his role in the spiritual equipment of the congregation. This exposition is followed by final concretizing perspectives for the praxis of equipment in ministering the Word to the congregation.

AbstractThis article contributes to Pauline reception studies by exploring the household codes of early Pauline readers and by noting two potential fields of contribution. First, the household codes of early Pauline readers have received less attention than the household codes attributed to Paul. Second, the field of Pauline reception studies continues to grow, so that this study may be situated alongside these discussions. Using 1 Clement, Ignatius?s To Polycarp and Polycarp?s To the Philippians, the study then highlights a tendency in these household codes to increase both the number and specificity of the classifications. Next, it considers the instructions given to married women regarding love and observes an expansion in 1 Clement and Polycarp?s To the Philippians to love all people. It subsequently examines the role of Christ in the household codes, emphasising imitation in Ephesians and Ignatius?s To Polycarp. The article concludes by considering how this study might be further used to explore second-century Pauline reception. In particular, it aims to provide a base from which to explore household codes in early Pauline readers as part of Pauline reception and to further discussion about how Paul was portrayed by early Pauline readers.

AbstractThe status of women has generally become a human rights issue the world over, and Zimbabwe has not been left behind in that debate. Unfortunately, some men and women still believe that for women to occupy influential positions in society is testimony to the coming of the end of the world. As a way of buttressing men's patriarchal or chauvinistic views, the bible is invoked to remind women about their place and role in society. Using a random sampling method, interviews were conducted with twenty-five men and twenty-five women in Harare, Zimbabwe, on their perspective on 1 Timothy 2: 11 in the light of the empowerment of women in Zimbabwean society. This paper seeks to prove that negative perceptions against women are unhelpful and retrogressive and go against millennium development goals, particularly when biblical texts like 1 Timothy 2: 11–12, Ephesians 5: 25, 1 Peter 3: 1–2, 1 Corinthians 7: 4–5 and 1 Corinthians 14: 33b–35 are invoked to fight against the empowerment of women in the face of HIV and AIDS. Biblical texts like 1 Timothy 2: 11–12 can be applied out of context and erroneously used to serve or support patriarchal agendas – a position that this paper dismisses as morally untenable and disadvantageous to the rights of contemporary women. Yet the majority of women, as in the case of Zimbabwe, bear the effects of HIV and AIDS, poverty, unemployment and domestic violence.

AbstractMany of the leading international scholars on the Epistle to Titus address questions of morality and ethics in this volume. In doing so, they present innovative insights and interpretive perspectives of this short text of the Pastoral Epistles.

AbstractIn his article titled “The Meaning of ἐπιϕάνεια in the Pastoral Epistles,” Rob van Houwelingen argues and concludes that ἐπιϕάνεια is used in 1 Timothy and Titus, on the one hand, to refer to the second coming of Christ, while it is used in 2

AbstractAfrican conceptions of virtue, in comparison with the virtue-ethical perspectives of the letter to Titus, have foundational and narrative tensions, yet they are in tandem in some important respects. Consequently, appropriating a virtue ethic that is

AbstractDogara Ishaya Manomi analyzes and identifies the characteristics of (neo-)Aristotelian virtue ethics that are implicitly and explicitly embedded in the linguistic elements, theological motifs, and ethical norms in the letter to Titus. He argues that (neo-)Aristotelian virtue ethics and the ethical perspectives of Titus share the following features: a sense of a moral telos that leads to human flourishing; emphasis on character, habits, and inner dispositions; focus on the morality of persons more than the morality of actions; commitment to moral perfectionism; particularity of moral agents; the concept of moral exemplar; a concern for character development through training or moral education; and a consideration of the moral significance of community. The author concludes, therefore, that there is a significant correlation between (neo-)Aristotelian virtues ethics and the ethical perspectives of the letter to Titus, to the extent that the letter to Titus can be described as a virtue-ethical text. Moreover, his research concludes that the virtue-ethical perspectives of Titus, in comparison with African ethics, have foundational and narrative differences, yet they share some important similarities. However, through progressive hermeneutical negotiations, concessions, appropriations, and application between the two virtue-ethical perspectives, there emerges a new virtue-ethical horizon described as "African Biblical Virtue Ethics," which is, as accountable as possible, faithful to the virtue-ethical perspectives of Titus and "at home" to African Christian ethics. This study was awarded the prestigious Johannes Gutenberg Dissertation Prize.

AbstractIn 1 Timothy 2:11–15 women are forbidden to teach and have authority over men in the church. The ground for this instruction is the creation account in Genesis 2 that asserts the priority of Adam over Eve in the order of creation. The second reason for the instruction is the deception of Eve according to the account of the Fall in Genesis 3. This pericope has elicited arguments between advocates of egalitarianism and complementarianism revolving over the issues of grammar, the context of the Ephesian church with regard to false teachings and the comparison of this text with the other writings of Paul, for those that subscribe to the authorship of Paul. The contention of this article is that verse 15 provides a major clue as to how this text should be understood. In addition, the author’s rhetoric in this text is interrogated with regard to the text’s own internal literary and theological logic. In this regard, the author is found to be inconsistent in his outlook, for the grace that was poured out abundantly on him: a blasphemer, a persecutor and a violent man and on account of his ignorance and unbelief (1 Tm 1:12–16) is apparently, being denied women on account of Eve’s deception.

AbstractThis article presented a metaphorical testimonial approach in the interpretation of 2 Timothy 2:19 and the use of sealing. As starting point, attention was given to the concept of ‘seal’ through the Old Testament and Ancient Near East. These periods attest the fact that sealing was also utilised in a figurative way as a sign of ownership, property and authenticity. Sfragís in 2 Timothy 2:19 describes the intimate relationship between Christ and his followers through the terms [foreign font omitted (personal and vital relationship that transcends in practice) and [foreign font omitted (mainly an exterior knowledge)]. These two vocables are in opposition to [foreign font omitted (to apostate from)]. The message expressed in 2:19 exemplifies the principles that Christ lived by and he empowered his followers to stand by. Sfragís in 2 Timothy 2:19 is an imitatio Christi response against the [foreign font omitted] of moral standards and entertainment in the ancient Roman world. It includes a rapid contemporary reflection on practical faithfulness for today’s life.

AbstractAmidst threatening pseudo-practices, 1 Timothy seems to be concerned mainly with the integrity of the Christian gospel within the larger Greco-Roman society. To account for its rich yet complex world view, the intertextual coherence of 1 Tim 1:15-3:1 is investigated – with special reference to gender images from Gen 2-3 in 1 Tim 2:13-15. In an attempt to make sense of the utterances regarding women in 2:8-15, and particularly the explanation in 2:13-15, the essay explores two main sets of arguments. A first view explores the implications of a literal interpretation of 1 Tim 2:13-15. It argues that the author contrasted the thinking of Gen 2-3 by importing a limited selection from it into his letter – a strategy bearing the risk of being incompatible with the theological thrust of both 1 Tim and Gen 1-3. A second view argues that 1 Tim 2:13-15 served as an allegory, and that Adam and Eve, as well as the image of childbearing, functioned metaphorically as motivation for moral behaviour. The essay concludes that 1 Tim 2:8-15 is a context-specific appro-priation of the creation story rather than a universal statement on the relationship between women and men. It pleads for a life-giving rhetoric that either uses 1 Timothy’s theological thrust as a lens for interpreting 2:8-15 or accepts (some aspects of) it as irretrievably patriarchal and violent, yet allowing it to function as a mirror for on-going discussions on human dignity and the integrity of creation. doi: 10.7833/111-1-38

AbstractPoor and worthy of a human being? Perspectives on God and humanity in 1 Timothy 2:8-15 The Pastoral epistles were concerned with preserving a particular quality of life by focusing on the integrity of God and the Christian gospel. This focus also provided the rhetorical framework for 1 Timothy, within which the identity and ethos of the Christian community (probably in Ephesus during the late first century CE) were to be defined and appreciated. The reception of 1 Timothy 2:8-15 however witnesses to its usage through the centuries inter alia in ways that inhibited or repressed women's religious leadership and the development of their full potential. The essay explores the literary, socio-cultural and theological-rhetorical contexts of the pericope-with special reference to women's potential as lifegivers (literally and metaphorically). Of particular interest is the relation of the passage to images for God as savior and Christ Jesus as hope, mediator and ransom in 1:1; 2:3-6, and its implications for biblical hermeneutics as a liberative and healing practice "for all" (1:15; 2:1, 4, 6; 4:10). By searching for the probable reference of metaphors for God and humanity in 1 Timothy 1-2, the essay attempts to account for the world view or perspective of an ancient canonised text as a crucial part of its recipients' ethical responsibility toward understanding God, themselves and society. How this text functions with respect to present-day societal issues such as poverty - particularly with reference to gender stereotypes - becomes a test case for the interpretation of its (alternative) perspective by later audiences.

AbstractThe first group of (8) essays in this edition of Neotestamentica is a diverse collage of perspectives on οἶκος rhetoric in the NT. Most of these were originally presented at a mini-conference arranged by the NTSSA Gender and Sexuality Subgroup at the University of Johannesburg, 26–28 October 2016. It served as a follow-up to the 2013 NTSSA annual meeting (hosted by the then Gender Subgroup) on the theme “Interconnecting Discourses—Gender, Bible, Publics.” Proceedings of the latter were published in Neot 48.1 (2014), with an extensive introduction by Johannes N. Vorster.

AbstractIn this paper, I will try to engage with African positions on gender and households and respond with a reading of New Testament texts from my position in a Nordic context within Europe. The terms "household" and "gender" refer to central issues in social and historical studies of societies. Household signifies a central social unit in a society whereas gender is an analytical category when discussing the social and ideological roles of men and women. The question of the forms of household and of the roles of men and women respectively, is part of the larger context of worldviews, political ideologies and ethics. The specific forms of household and gender play a large part in the societies that make up the contexts of New Testament texts, as well as in contemporary societies where these texts play important roles. In this essay, I seek a "dialogue" between the New Testament context and the church in Africa, focusing especially on the understanding of gender roles within Pentecostal churches.

AbstractThe scripture text from Titus 1:1-9 is a model that provides guidelines for selection and qualification of leaders in church administration. The purpose of this paper is to investigate leadership based on the scripture according to Titus through the lens of an African transformational interpretation and in light of the Rwandan church leadership. The evidence that challenges the leadership of the church in Rwanda can be drawn back from the 1994 genocide attack committed against Tutsis where some church leaders were unable to resist the tragedy while others participated in it. This is contrary to Titus 1:1-9 vis –a- vis the qualities of a leader. Through the African transformational interpretation applied to Titus 1:1-9, Rwandan church leadership must select and appoint leaders without reproach who can make an influential move using the similar core Christian characters shown in the scripture. This can serve as an apostolic manual for building a church that will survive in whatever circumstances that portrays the glory of God.

AbstractThe article explores the passage 1 Tim 2:8-15 from a womanist point of view. Its starting point is that the mission of the church should not dominate or alienate but spread love and justice. If the church wishes to do this, it should embody love and justice in its own structures and relationships. If a scriptural passage is oppressive it does not have authority; for that reason 1 Tim 2:8-15 should not be obeyed, but it should be taken seriously.

AbstractThe status of women in Zimbabwean society in relation to culture and religion (especially African Traditional Religion and Christianity) has always been an area of concern among feminists. Patriarchy and stigma against women have emerged as major challenges in fighting HIV and AIDS. This paper argues that 1Timothy 2:8-15 and African traditional culture, which informs most African churches, have joined forces to disempower women. The traditional culture and Biblical interpretation, based on the hierarchically ordered concept of vital force, have rendered women powerless to stand up for their rights. The article calls for a deconstruction of the texts that support patriarchy as one strategy to employ in the fight against HIV and AIDS in Zimbabwe. The main argument here is that unless the cultural belief systems are changed and texts like 1Timothy assume a new interpretation, the status of women will remain marginal and they will continue to be vulnerable to HIV infection.

AbstractThe article focuses on need for liberation theology principles in settings of feminism in South Africa due to exploitation faced by those African women. Topics discussed include interpretation of Christian faith by feminist theology from perspective of exploitation of women, inclusion of agendas like equality of sexes and women's rights into feminist theology and consideration of the Bible as true revelation of God.

AbstractOn the 1st of May 2019, Nigerians were greeted with the news of a hundred (100) level student of Federal University of Technology Owerri (FUTO) who passed out in a room. It is not news that somebody died because death is what we experience virtually every day. The death of this hundred (100) level student of Engineering became news because she was found highly intoxicated with hard drugs littered all over the room. Involvement in drug abuse among our youths especially in institutions of higher learning has remained consistently on a geometrical rise. Some get into this for fun and ecstasy. Close to drug abuse is the ever-increasing number of youngsters enrolling into cultic groups. Often clash between different cultic groups lead to loss of lives and properties yearly. University freshers are often easy victims to initiations into confraternities. To be sure they get deeper into their cultic life and the consequent criminalities, they are pressured into getting “high†with hard drugs and strong alcoholic drinks. It is the belief of this paper that the culture of drug abuse, cultism and alcoholism bedevilling our tertiary institutions are the remote causes of many social problems in these higher institutions ranging from insecurity, unrest, suicide, robbery and poor academic performance in our schools of higher learning. This paper studies these issues highlighted from the perspective of historicity, statistical data collection and referential points to prove that unless something is done about cultism, drug abuse and alcoholism in our institutions, our youths will continue to drift from worse to worst. 1Tim 5,23 is interpreted with exegetical lens as some cite it to excuse their addictions.

AbstractTo a man in the street and indeed to all Christian believers, the bible is the word of God. The general translation of 1Tim 3,16 forms the background for this belief. Over the years, people have taken steps to do what they would not have reasonably done if not because they are told that the bible says. One needs to get into the city to be appalled at the number of ecclesial bodies springing up daily, each with followers who are ready to die defending their biblical belief. This paper is intended to waken believers to certain curiosity. It examines the idea of inspiration and the consequent inerrancy from the backdrop of 1Tim 3,16. Appalled at certain evident and hidden contradictions and aporias in the bible, the paper questions the authenticity of inspiration with reference to the bible as a whole. If every part of the bible is inspired, then, can God really be the author of the contradictions? Could it be that He forgets easily as to inspire one thing here and another in the next place? If God is definitively an ens perfectissimum, then who is the author of the noticeable inconsistencies? Again, when 1Tim 3,16 talks of inspiration does it include the New Testament that was not as at then in existence or is it limited to the Old Testament? Taking a giant stride into some of these sacred areas in the plot of this research paper. It seeks to wake researchers from slumber by employing exegetical tools to give a critical interpretation of 1Tim 3,16 with a view to a better understanding of the meaning of the inspiration of the bible. Some part of the paper may sound offensive to fundamentalists but skeptics who may think that this is another epitaph designed to be a bomb shell against the bible may end up disappointed. The paper is  an academic exercise structured for enlightenment with open mindedness.

AbstractThe character of uncorrupted virtue, especially in relation to truth and fair dealing is expected from ministers of God. The Pastoral Epistles attached unequivocal importance to ministerial integrity in terms of godly character, holiness, blamelessness, and skillful hands that are consistent. The life of integrity enhances the credibility and effectiveness of a minister. The number of ministers of God in Nigeria today who meet this expectation is very few. Many Church leaders thrive on corruption, some take advantage of the psychology of an average Nigerian who is always in search of miracles and wonders, they exploit their followers financially and materially. Preaching the Gospel has become a business venture to a large extent. The paper attempts a re-appraisal of the relevance of the apostolic precepts in the Pastorals, with regards to the obligations of bishop and deacons, to the Nigerian context through a re – reading of 1Timothy 3:1-7. The state of ministerial integrity in Nigeria was examined and the paper concluded that adopting and enforcing the qualities required of Church leaders and Overseers in the Pastorals in the selection and appointment of ministers today will help the Nigerian Church redeem her battered image and raise persons of good moral characters and virtues as Church leaders.

AbstractThe central theoretical argument of this study demonstrates that the ... as used in 1 Timothy 3:15 points towards both the house of God and the family of God. It further serves as a powerful metaphor to be employed within reformed churches. The exegetical examination of the use of the ... metaphor in 1 Timothy 3:15 as undertaken in this study, has led to the following conclusions. (1) A semantical and socio historical analysis of the expression ... as used in the New Testament (consult Chapter 2) indicates that the expression does not have its roots in the Greek Roman society, but rather in Judaism, specifically the Old Testament. (2) The study of the use of ... elsewhere in the Old and New Testament (consult Chapter 3) has brought the following to light: • The dominant role of the tabernacle/temple community with its accompanying ceremonial stipulations as the house of God in the Old Testament is gradually displaced in the New Testament with the coming of Christ and subsequent Pentecost. House members in the faith have since Pentecost become the house of God. In contrast to a static Old Testament house of God the new structure can therefore be seen as dynamic. • Both Testaments portray God the Father as holy. It follows logically that in both instances the community of faith is consistently required to be holy, too. • On the one hand the house of God is set against the idolatry and errors of heathenism, but on the other hand it is also set on the salvation of heathens. Paradoxically therefore, the house of God has walls like a fortress while the very same walls are continually expanded outward. • The institutions of marriage and family are the basic building blocks of the house of God. God's economy and the economy of the believers are interrelated. In both you will find Fatherly love and authority. In both provision has been made for the foreigner, widow and orphan. In both the Godly economy is reflected in the sense that members of the household are equal in worth but not in duty. (3) When the ... of 1 Timothy 3:15 is viewed within the macro structure of the letter (consult Chapter 4) the following aspects of the metaphor are prominent: • The house of God consists of smaller households of God who gather to pray under the leadership of their heads. In this manner the combined smaller households form the larger household of God, also called the congregation. The congregation therefore consists of believing brothers and sisters. • There is godly authority within the house of God. God delegates this authority to the minister of the Word, Timothy. In turn, he delegates this authority to the elders from the ranks of the male heads of households. Only men, who have accepted responsibility in the smaller household of God, can qualify as elders to serve in the congregation. • Under this Godly authority worship takes place in the house of God, knowledge of the faith is transferred, and a Godly way of life is encouraged. • Helpers in the house of God assist the elders. In the case of male helpers this help may be interpreted as assistance in ruling, but not in teaching. If 1 Timothy 3:11 points towards woman helpers, the responsibility of co-rule is excluded. In such a case the responsibilities mentioned in 1 Timothy 5:10 are probably indicated. • Women in the house of God are especially encouraged to perform good works. These good works manifest in hospitality and care for those within the faith community that require it. The main task of women however, is to expand the house of God by giving birth and raising children. (4) Considering the ecclesiastical background of the Pastoral Epistles (consult Chapter 5) the ... metaphor in 1 Timothy has the following implications: • The New Testament congregation has its roots in the confession concerning .the living God who sent his Son Jesus Christ to the world to save sinners. A unique and dynamic structure, the house of God, admits this confession and carries it forth. • The house of God is first and foremost guardian of the confession. In this regard it can be seen as a holy and well-guarded temple. • Simultaneously the house of God is a carrier of the confession. In this regard it manifests itself as a growing household. • The house of God reveals itself in the form of the ordinary household and the church as congregation. In both these houses the fathers have to accept spiritual responsibility. Prayers, confessions and doxologies function within both contexts of the house of God. Both houses are expected to bring forth and educate believing children. The house of God in the form of church and the house of God as ordinary household can be distinguished as follows: service in the household serves as practice for service in the congregation. • The Pastoral Epistles has a remarkable focus on the twofold authority in the house of God: the authority of the Holy Scriptures; house authority in both the household and the church house. • The congregation as house of God are expected to gather in worship. Worship consists of prayers, Word service, song and confessions. • The house of God is also called to mutual service in the form of education and welfare. • Service groups maintain authority and facilitate mutual service. In this regard the elders and deacons receive most attention. There are indications that the elder widows were employed in some service capacity. (6) Above mentioned accents placed by the ... metaphor in 1 Timothy 3:15, have the following implications for the ecclesiastical debate within the reformed churches in South Africa (consult Chapter 6). • Over and above the church models leaning on the Shepherd metaphor, the Body metaphor, the Build metaphor and the Family metaphor, serious attention should be given to the House of God metaphor as model. Such a model brings the following to the fore: • There exists a close correlation between congregation and the ordinary household. Both congregation and household functions as house of God. • The house of God requires the maintenance of Biblical structures of authority in both congregation and household. • If the House of God model is utilised in the church, the context of the ruined family in the contemporary society must be kept in mind. Embracing the concept of the ... will have social implications These cannot be side stepped. • In the light of this study it is essential that two current practices of the church, namely small groups and youth service, have to be re-evaluated. According to the passages of Scripture analysed, there is a correlation between the missiological and preservational functions of the church. On the one hand God called forth the house of God to preserve the New Testament evangelical truth against an apostate world. On the other hand, the very same evangelical truth must be brought to the world by word and deed. Therefore the house of God stands isolated from the Idolatry and errors of heathenism, but it also has the salvation of heathens as a calling.

AbstractΣπουδάζω as used by Paul in 2 Timothy 2:15 has been variously translated by biblical interpreters. Therefore through lexico-semantics analysis which reveals , its root-words and word-stems and the various possible semantic categories created by the human mind, this paper claims that this word "study" in this passage does not mean to pursue knowledge by reading. Rather, it is the Greek verb "σπουδάζω," which means "make haste...to exert oneself, endeavour, and give difference". It involves much more than just taking in knowledge. This verb which is in the second person singular aorist imperative mood refers to Timothy, the primary recipient of the Epistle. It can be safely classified as cohortative as this strongly suggests and expresses a positive and direct command. It should be understood as the gnomic kind, which states a general timeless fact or principle. As a direct command, it must be binding on all Biblical scholarss as any other command in the Scripture. As a general principle it should be observed as any other Bible principle. Therefore, a principle which is also being directly commanded is doubly binding. The idea of gnomic aorist suggests a general principle. Here in this verse is a general and also a guiding principle for believers in Christ. Introduction A preacher of the gospel occupies a central place in the life of a congregation. The nature of his work enables him to combine the roles of a counsellor, doctor, lawyer, engineer, architect and educator among others. In the modern world, it will look naive to remain with a little education only received at the time of preparation in theological institutions or other related institutions of learning. We live in a world of information where either secular or spiritual knowledge is renewed per second. It will always keep one on his toes in discovering and rediscovering knowledge, in order to be useful as one ministers life to the congregation. In view of that fact, biblical scholars use the opening verse of 2Tim.2:15 "study to shew thyself approved" to emphasize the fact that Christians are to study the Bible regularly. Though studying the Scriptures enhance Christian's strength and growth, unfortunately the word 'study' is being used out of context to prove their point. Some interpreters insist that 2Tim.2:15 means that we should read the Bible in an effort to understand it. While there is no doubt that studying in our current sense of the word is healthy for the Christian living, but is that all Paul meant? Moreover, what would be the value or lesson of this discovery for the preachers of the gospel? Hence the need for an exegetical interpretation of 2Timothy 2:15.

Abstract1 Timothy 3:2 in its traditional reading is one of those Bible texts that have negatively challenged the Igbo style of marriage and family life. This is because the church’s ‘generalisation policy’ on the sacrament of matrimony, which has presented such passages as all inclusive, has left it an out-of-context hermeneutical text both in sermons and catechetical interpretations. Since the church is assumed to be an impartial umpire in cultural matters, then, understanding such passages for an average Igbo Christian would mean to interpret them in their contexts or to interpret them through Igbo lexicology, which is technically called adaptation. But if the biblical writers used the languages and the literary forms of the ancient Mediterranean world, then a re-view of such passages through the Igbo cultural lens is imperative considering that African scholars have become aware that neither the methodology used by the European scholars nor their theological conclusions reached reflected the reality of the African experience and its self-understanding . This paper, with an African contextual hermeneutical view drawn from deconstructionist criticism including textual and form critical methodology, critically examined this situation, and narrowed the study to the sacrament of marriage. Intradisciplinary and/or interdisciplinary implications: This study challenges the dogmatic theological position of the church in the sacrament of matrimony. Its potential result will be to emancipate the Igbo-African church from neo-colonialism in which it was enmeshed through dogmatic ambiguities, questioning the western opinion to godly marriage and instead, reinstating the African marriage in its place.

AbstractThe number of women becoming widows has been increasing on daily basis due to the deaths of their husbands which are caused by various reasons such as HIV infections, accidents, old age and many others. After the death of their husbands, widows face challenges within the society and these affect their socio-economic development and spiritual growth in the society. However, despite these challenges facing widows, minimal efforts have been made by a number of churches today to care for widows. One of these churches is the Africa Inland church (AIC) in Kenya which was founded in 1895. The research therefore is an investigation of the practice of widow care in AIC Central lake Region. It also sought to investigate how the selected AIC churches are actively involved in the practice of widow care. The study revealed that the practice of widow care has not been fully implemented in the church. The reasons include; limited funds, administrative weakness, lack of visionary leaders and many others. The Bible absolutely supports widow care and so the church and the entire Christian fraternity are obliged to practice Widow Care in relation to the Biblical teachings.

AbstractDibelius, in his commentary on the Pastoral Epistles, suggested that they represented a way-of-being in the world resulting from the delay of the parousia. As such they advocate a form of spirituality which can best be described as “good Christian citizenship”. This paper, drawing on both Taylor’s understanding of the “social imaginary” and Waaijman’s understanding of spirituality, examines Dibelius’ contention by revisiting the concept of eusebeia (godliness/piety), which is prevalent in the Pastorals, in the light of the lived experience of pagans, Jews and Christians in first-century Ephesus.

AbstractIn this study Calvin's two sermons on 1 Timothy 2:1-2 are examined and the contents briely analyzed. The conclusion is drawn that Calvin is not giving a treatise on the biblical doctrine on princes and rulers, but is addressing the faithful. In doing so, he explains to the congregation their position vis-à-vis the rulers and what Paul's injunctions mean intheir situation. It is true preaching as Calvin only expounds the Biblical message as it is found in this text.

AbstractThe gendered intersection of cultural studies and Bible translation is under acknowledged. Accounting for gender criticism in translation work requires, besides responsible theory and practice of translation, also attention to interwoven gender critical aspects. After a brief investigation of the intersections between biblical, translation and gender studies, translation in a few Pauline texts with bearing on gender and sexuality are investigated.

AbstractInvestigations of gender in biblical texts have increased over the last decade or two, also on the African continent. However, the deployment of theoretical and methodological approaches among biblical scholars often still betray conventional alignments, invoking identity-political stances and popularised notions of gender. Biblical studies can benefit much from cross-disciplinary theoretical work on gender, especially from the ancient Hellenistic and Roman contexts, as well as gender critical appropriation informed by modern sociological and anthropological work. Accountable gender theory and related responsible methodologies engender responsible engagements with the complexities involved in gender-critical biblical studies. The argument that gender theory matter in biblical interpretation is briefly demonstrated with reference to 1 Timothy 2:8-15.

AbstractThis article intends to show that the significance of biblical genealogies extends beyond their ostensible function as hereditary accounts to their investment in identity politics. The reconsideration of genealogies in recent scholarly work in terms of their literary dimensions and socio-cultural aspects, especially in imperial times, provides new impetus to investigate the politics of genealogical concerns in the New Testament. Attention to the Jesus-genealogies of the Gospels and explicit references to genealogical matters in the Pastoral Epistles and Hebrews leads to the conclusion that genderand identity politics are of greater importance in explicit appeals to genealogies in the NT than has often been admitted.

AbstractMany have come to associate discipleship process in the church with Bible studies. As such, preachers pay little attention to disciple making in their delivery with the assumption that preaching time is not the time to build up disciples. Some...

AbstractThis paper discusses polygamy in the light of the Bible and the Constitution of the Republic of South Africa (Act 108 of 1996). A careful reading of the context (lexical-syntactical analysis) and the broader context (historical-cultural background) of especially the Old Testament reveals that polygyny was not prohibited during ancient times, but was an acceptable practice within Israelite/Jewish communities. Although the practice of polygyny can be criticised, the validity of this belief and/or custom cannot and must not be denied on Biblical grounds. Act 108 of 1996 (section 9.3), dealing with the Bill of Rights of every South African, explicitly states that the state may not unfairly discriminate against anyone inter alia because of their religion, belief, custom, or culture. I recommend that believers/churches must respect those who believe that this practice is from God, and must stop overemphasising monogamy as the only valid marital/cohabitation custom. The Biblical authors, and by implication those drawing up the Constitution, have given everyone the freedom to choose for themselves how many wives they may have. Although polyandry is not mentioned in the Bible, the practice of this belief/custom also cannot be denied. Women have the freedom to practise what they believe is the best for them in their particular situation. Like polygyny, the practising of polyandry cannot be denied on legal grounds (cf. Act 108 of 1996, section 9.3) when it forms part of a person's religion, belief, or custom.

AbstractThe 21st century is marked by the widespread influence of post-modernism and the relativisation of truth. As such, confidence in the truth of Scripture is flagging, and nowhere is this felt more, ironically, than in the appointment and the working of pastors of the Word of God. Movements such as the historical Jesus research abroad, and the so-called “New Reformation” in South Africa, are calling into question long-held tenets of the Christian faith, as well as the inerrant nature of the Bible. The failing trust in the Scripture has also led to a diminished reliance on exposition of the Bible. This again relates to the training of pastors, as theological training today is marked by greater disdain for biblical subjects and a threatening rift between practical theology and biblical exposition. The aim of this study is to demonstrate how the trend might be countered, by applying an exposition of portions of the book of Titus relevant to the selection, appoint, and task of the pastor, to the current situation as it exists today. The exposition focused on the following excerpts from the epistle: 1:1–2:8, 3:12–15. The pastor was discussed as the exemplification of the Church elder, but it was also noted that all that applies to the pastor, equally applies to all elders of the Church. Emphasis was laid on the character of the pastor, the biblical requirements for the ministry, the appointment of pastors, the biblically mandated task of the pastor, the role of the pastor in defending and teaching sound doctrine, and how the teaching of the pastor is to filter down through the congregation, through the older men to the younger men, the older women to the younger women, and how a general ethos of relational ministry is to pervade the mindset of the whole Church (pastor and congregants) in all that they do. Through the exposition, it is seen that biblical exposition is still relevant, and has a role to play in all spheres of life and theology, including practical theological concerns such as the appointment and task of pastors.

AbstractThis research will discuss the issue of pastors’ remuneration within the Biblical Baptist churches of Antananarivo. The actual circumstances of each pastor and the context will be discussed in order […]

AbstractWhereas some contend that the Pastoral Epistles are a collection of miscellaneous, incohesive materials, several recent scholars are proposing a coherent, textually cohesive argument in the letters. An application of Halliday and Hasan's theory of cohesive ties to 1 Timothy supports this trend, suggesting furthermore that the person of Timothy and the problem of 'heretical' teachings are central cohesive elements in the discourse.

AbstractIn 1985 bet die redakteur van bierdie studie 'n werk gepubliseer onder die titel Cannen Christianum, wat 'n inleiding en Griekse tekste met vertalings bevat het, en suiwer as proefuitgawe gedien het vir 'n Iatere, vollediger werk oor die vroee kerklied. Deur die goedgunstige medewerking van verskillende geleerdes word die latere werk nou onder die titel HYMNI CHRISTIANI gepubliseer, en dit wei in die nuutaangekondigde Supplementum reeks van die Hervormde Teologiese Studies. Die skrywers wil derhalwe hul dank uitspreek dat hierdie studie in die reeks opgeneem kan word, veral omdat die HTS as teologiese tydskrif van hoogstaande gehalte gereken word. Hierdie studie het ten doel om die Ieser 'n blik te gee op 'n verteenwoordigende seleksie van 'n belangrike deel van die vroeg-Christelike letterkunde, te wete die Griekse kerklied van die eerste vyf eeue. Die bimnografiese aktiwiteit van die vroee kerk is van liturgiese, dogmatiese en literere belang: 1. Liturgies - want die kerklied het as vreugdevolle antwoord van die Cbristelike gemeenskap op God se heilsdaad in Jesus Christus van die begin af 'n essensiele plek in die liturgie ingeneem. 2. Dogmaties - omdat hierdie antwoord terselfdertyd die uitdrukking vervat het van die kerk se teologiese en dogmatiese besinning oor hierdie heilsdaad van God in Christus. 3. Literer - want die kerklied het mettertyd ook ontwikkel tot 'n literere vorm van poetiese kwaliteit. Wat die vorm betref bestaan die studie uit: 1. 'n Inleiding oor die ontstaan en ontwikkeling, die wese en die formele bou van die kerklied. 2. Dit word gevolg deur 'n analise van 21 liedere in die volgende vorm: Die Griekse teks (met 'n vertaling in die geval van die na-Nuwe Testamentiese liedere) word gevolg deur 'n kommentaar, waarin aandag gegee word aan die agtergrond, struktuur en interpretasie van elke lied, met klem op die literere en religieuse perspektief van die betrokke lied, terwyl aan die einde van die inleiding en van elke lied 'n geselekteerde bibliografie aangebied word vir verdere studie. Gesien die feit dat tien geleerdes uit verskillende akademiese instellings aan hierdie studie meegewerk het, is dit slegs natuurlik dat daar verskil in styl sal bestaan te midde van die formele ooreenkoms soos hierbo uitgestippel. Dit is ewe eens vanselfsprekend dat elke skrywer instaan vir die menings uitgespreek in sy afsonderlike studie. Daar word nietemin die hoop uitgespreek dat hierdie werk die belangstelling sal aanwakker in 'n tekssoort waarin die aanbidding van die vroee kerk, sy dogmatiese besinning en sy literere kunssinnigheid 'n harmonieuse eenheid gevind het. En alhoewel die studie primer ingestel is op die kenner van Hellenistiese Grieks, sal die vertalings asook veel van die kommentaargedeeltes wel ook die Ieser wat Grieks nie magtig is nie, tot hulp wees.

AbstractἘπιφάνεια as a word denoting the second coming in the New Testament. In the New Testament, several Greek words are used to denote the second coming of Christ. None of these words can be translated as ‘second coming’. One of these words is ἐπιφάνεια. This article departed from the viewpoint that God has a telos [purpose] for revealing that Jesus is coming again. Questions arise whether these words, denoting the second coming, can be treated as exact synonyms and whether there are differences in nuance in the meaning of these words. This article is a step in the process to answer these questions. A word study of the concept ἐπιφάνεια was done and it was investigated how this term for the second coming of Christ is used in the New Testament. Furthermore, the telos of the revelation regarding the ἐπιφάνεια of Christ in the relevant chapters of Scripture was determined. This is a question that is seldom addressed. For the word study, diachronic and synchronic methods were used. The development of ἐπιφάνεια into a suitable word for denoting the second coming was thus tracked. For the determination of the use of ἐπιφάνεια in the New Testament, as well as for the determination of the telos of the revelation regarding the second coming, exegesis was conducted in the revelation-historical tradition. The result was an original definition of the meaning of ἐπιφάνεια as used in various contexts: It is the sudden and unexpected, visible appearance and intervention of Jesus Christ as God at his second coming in magnificent splendour to judge, to annihilate his enemies and to redeem the faithful. The main telos for the revelation of the ἐπιφάνεια of Christ was determined as comforting and encouraging the saints, including ministers of the Word. A theological definition of the meaning of ἐπιφάνεια provides a handy tool for exegetes. Foreknowledge of the telos of the revelation regarding the ἐπιφάνεια as comfort and encouragement for the saints, can guide exegetes in their endeavours. Contribution: By means of exegesis in the revelation-historical tradition, an original, theological definition of the meaning of ἐπιφάνεια was provided and the telos of the revelation regarding ἐπιφάνεια was determined as comfort and encouragement for the saints.

AbstractIf the New Testament records the good news that the Messiah came in the person of Jesus Christ of Nazareth, what good news does it proclaim to the church in Africa today? Across the African continent, nations are grappling with issues of genocide, terrorism, political instability, ethnic division, abject poverty, environmental degradation, and the rapid erosion of community life and values. There is a dire need for New Testament theology that seriously addresses these social-political realities from an African perspective. Dr. Bitrus Sarma seeks to meet this need, providing a contextual understanding of the gospel for African Christians. Addressing every book of the New Testament, Drums of Redemption is contextually relevant, biblically rooted, and radically hope-filled as it casts a vision for how Christ’s redemptive mission can be experienced in every area of life. An excellent resource for church leaders in training or those already in ministry, it also serves as a powerful example of the incarnational nature of God’s word. [note: chap. 16, “Drums of Redemption in the Pastoral Epistles]

AbstractThis article takes up the controversial subject of Paul’s attitude toward women. It engages in the exegesis of two texts from the Pauline corpus that deal with women. In the process, the article highlights both Paul’s positive and negative views about female Christians. 

AbstractLeadership is central in Paul‘s letter to Titus. Previous studies have focused more on the arguments surrounding its Pauline authorship and the advice it gives on the pastoral care of the receiving communities, rather than the letter‘s contribution to the success of leadership in the Greco-Roman society. This paper, therefore, investigates leadership in Titus through the lens of an African leader who recognises that his people are also part of a society in which their aspiration to have credible leadership remains limited, albeit in more subtle ways than in Greco-Roman society. Using Abogunrin‘s approach to decolonising biblical interpretation in Africa, this paper reveals that leadership in the African context and in Titus is similar to some degree. It highlights the likely obstacles to credible leadership that bedevil contemporary Nigeria.Keywords: African leader, Decolonising biblical interpretation, Greco-Roman society, Leadership in Titus, Letter to Titus

AbstractChurch administration, which is both God-centred and person –oriented, is central in Paul’s letter to Titus. Existing studies on Church administration have focused more on its guidelines than the contributions of πρεσβυτέρος/ἐπίσκοπος to the success

AbstractThe concept of the Family of God (FG), connoting the relationship between God who is viewed as "Father" and his people as "children," is central in 1Timothy 5:1-16. Using the exegetical research method, the concept describes the unit of society common in the Greek and Roman worlds and their rights. A subject of contemporary relevance to the FG is the Traditional African Family System (TAFS). Abogunrin’s Decolonisation of New Testament Interpretation in Africa Approach was adopted in relating the two concepts. Existing studies have viewed the FG from the perspectives of theology and biblical interpretation with little attention on its implications for human rights within the context of TAFS. This paper, therefore, examines the FG on human rights within the context of TAFS, with a view to establishing positive African values for enriching the biblical concepts of FG on human rights. The paper reveals that the building of strong character, the development of noble social graces, the fulfilment of all emotional needs, and the successful spiritual connecting of every young heart to the Almighty God are the most important responsibilities within the FG. Also, legitimizing sexual activity, bearing and raising children, providing emotional support to family members and establishing members' places in society are the basic functions of TAFS, which is the hallmark of political institutions in conflict management and conflict resolution. Healthy relationships among members of the FG and TAFS, when properly fine-tuned and articulated, could be fused with the presidential system, the paper recommends.

AbstractThe most definitive biblical text on the nature, function, and purpose of scripture, 2 Timothy 3:16-17, contains several difficulties that have made it the subject of much scholarly debate. The purpose of this article is to examine the Greek text phrase by phrase, exploring the difficulties and evaluating possible solutions. Concerning the nature of scripture, the first three words are best translated 'all scripture is God-breathed', although 'every scripture is God-breathed' remains possible. The inspired nature of the scriptures is presupposed by both these translations, and even by other interpretive options. Furthermore, it is proper to consider both copies and translations as inspired scriptures, while recognizing that in so doing we are referring to their true character rather than their absolute character. The function of scripture is represented by four prepositional phrases, which portray its functions as guiding believers towards correct belief and behaviour, while exposing wrong beliefs and behaviours. The ultimate purpose of scripture, however, is conveyed not by the four prepositional phrases in verse 16, but by the hina clause in verse 17 - the word of God is given to prepare the man of God for every good work.

AbstractThis article applies the methodology of Integrated Theology (Smith 2013) to attempt to answer this question: 'Can a man who has committed adultery and thus caused the failure of his marriage later serve as an elder, meeting the biblical requirements for eldership?' After surveying various pieces of evidence, including biblical and historical evidence, the author concludes the requirements for eldership would generally exclude such candidates, but that the biblical evidence falls short of an absolute prohibition and leaves the door open for the rare exceptions that prove the rule. Therefore, a church can defend either of two positions: an exclusion position or an exception position.

AbstractThe New Testament contains two lists of requirements for elders. While is it well-known that the lists focus on character issues, this article demonstrates that the candidate's family life holds pride of place amongst the character requirements for eldership. Then it analyses interpretations of the family requirements in the two lists, drawing conclusions as to what it means to be a blameless husband and a blameless father.

AbstractIn terms of structure, Titus is one of the most neatly crafted epistles in the New Testament, its key structural marker has gone largely unnoticed in scholarly literature. In this article, I set forth a proposal that criss-cross chiasmus provides the structural skeleton around which the letter is built. I point out three occurrences of this technique in the letter and illustrate how it might be used as the primary organising principle of the letter's macrostructure.

AbstractAlthough Titus 2:13 is widely recognised as one of the New Testament's most important proof texts for the deity of Christ, scholarly debate around this text has focused so much on whether it calls Jesus "God" (????) that its other Christological implications have been largely overlooked. Titus 2:13 not only calls Jesus Christ "our great God and Saviour," but also depicts the second coming of Christ as the unveiling of his divine glory. His first coming revealed him as "our Saviour"; his return will show his glory, not only as Saviour, but also as "our great God."

AbstractThis article is an exercise in combining the exegesis, hermeneutical issues and application of 1 Timothy 2:12 in ecclesial contexts where this prohibition is still taken seriously as a Pauline injunction or, at least, as part of the canon of the Church. It surveys representative proposals in New Testament studies of dealing with this least compromising assertion regarding the teaching of women in early Christianity. It discusses the hermeneutical issues involved in exegesis and application and how one should relate this prohibition to other New Testament references to women and their role in the early Christian communities. In closing, the article discusses whether and how this assertion can still be relevant in contemporary contexts when and where women have a very different role in society and church.

AbstractThe term “love patriarchalism” (Liebespatriarchalismus) was coined in the 1970s by Gerd Theissen in his seminal sociological studies on Paul and the Corinthian community. The idea of “love patriarchalism” itself goes back to Ernst Troeltsch, who in his publication, Die Soziallehren der christlichen Kirchen und Gruppen (1912), described the social relations of early Christian, in particular in Pauline communities, as representing a “Typus des christlichen Patriarchalismus”. Troeltsch stressed the conservative basic outlook of this strand of Christianity, and noted that this "religiöse Patriarchalismus" was marked by the ideal of love, a hierarchic church structure, and a certain view of family relations. The Troeltsch-Theissen concept has been criticised by feminist and liberation-theological scholars for its political conservatism. While this criticism is understandable, but in itself no less politically conditioned, the exegetical problems rather lie in the generalising nature of the concept. However, it depicts one extremely influential post-Pauline stream of tradition, and raises vital questions concerning Paul’s contribution to this development.

AbstractThis book introduces the study of Biblical studies, theology, religion and philosophy from an African perspective. The book comprises twenty six chapters divided into four sections. The first section deals with Biblical studies, the second with theology, the third with religion and the fourth with philosophy. The contributions are from 20 eminent scholars from African and Caribbean universities. [note pp. 82–84 on the Pastorals]

AbstractEarly Christian documents contain many indications of a sensitivity towards the presence of non-Christians in their environment, a sensitivity which increased as the expectation of an imminent end receded. This study concentrated on those paraenetic texts which maintain that Christians, in the shaping of their lifestyle, should reckon with the reaction of outsiders. Two trajectories, a negative as well as a positive one, were identified. Subsequently the double perlocutionary aim of these ‘outsider sayings’ was scrutinised. A final word summarised the hermeneutic implications of these sayings for today. Since in many societies the credibility of the gospel message is under pressure, exemplary living is a sine qua non .

AbstractBlack scholars have been underrepresented in Old Testament scholarship, particularly in North America. This bibliography seeks to address this problem by highlighting the work of Black Old Testament scholars to encourage others to use these publications in research and teaching. The bibliography is not designed to be comprehensive, but merely to illustrate the range of scholarship available from these Black scholars.

AbstractIncreasing involvement of Nigerian youths in cybercrime and fraud, ritual activities, prostitution, human and drug trafficking, kidnapping, robbery and hired killings reveal the growing materialism of a significant number of Nigerian youths, including uncountable numbers of professed Nigerian Christian youths. There is the need to address materialism amongst Nigerian youths with special reference to Nigerian Christian youths. Paul’s moral instructions to Timothy are still relevant for Nigerian Christian youths to emulate. Therefore, this study employs a redaction critical method of biblical exegesis to interpret and apply 1 Timothy 6:6–14 to the problem of materialism amongst Nigerian Christian youths. This study finds that materialism amongst Nigerian Christian youths is consolidating negative implications to their spiritual lives, families, to the mission mandate of the church and to Nigeria as a nation. This study argues that Paul has shown a model of how a Christian youth ought to be guided with regard to material possessions. Contribution: This study explored the issue of materialism amongst countless Nigerian Christian youths that is consolidating negative implications to their spiritual lives, families, to the church and to Nigeria as a nation. The study recommends that Paul’s instructions to Timothy about godliness and love of money are still relevant for Nigeria Christian youths to emulate.

AbstractIn Nigeria, it is a theological issue when ministers of God do not give diligence and utmost care to the study, interpretation and application of the word of truth. Some ordained and self-styled Nigerian ministers of God twist the gospel for a gamut of reasons by not being apt in studying, interpreting and applying the word of God, which have negative implications to the mission mandate of the Church in Nigeria. Consequently, this study exegetically examines the theological implications of some Nigerian ministers of God twisting the gospel for an array of reasons and the need for them to be very apt and meticulous in studying, interpreting and applying the word of truth in the light of 2 Timothy 2:15. Employing redaction method of doing biblical exegesis, this study argues that the experiential issue of some ordained and self-styled Nigerian ministers of God who fail in being apt in studying, interpreting, applying and practising the word of truth is hindering the gospel from being fully known in Nigeria. Intradisciplinary and/or interdisciplinary implications: This study addressed the theological issue of some ordained and self-styled Nigerian ministers of God who are not diligently committed to the ministry of the word of truth. The study recommends that Nigerian ministers of God should study the ministry of the word of truth with diligence and utmost care as Paul instructed Timothy. Disciplines implicated include New Testament and Theological Studies.

AbstractChristianity is one of the main religions thriving in Nigeria as seen in the high rate of proliferations of churches and plenipotentiaries who claim to be divinely called to establish and oversee their churches. The need for righteous church overseers cannot be over-emphasised. The effects of unrighteous leaderships in most churches are negatively impacting the holistic mission-mandate of the church in Nigeria. This article focuses on exegetically exploring, interpreting and applying the context of 1 Timothy 3:1–7 to the church’s leadership situation in Nigeria. Exegetical approach is used to establish the diachronic and theological influences that motivated Paul to advise Timothy about the qualifications of a plenipotentiary of God who is to be admitted to the office of an overseer, and how overseers are to conduct themselves in the house of God. The world of the early Christians can be compared with the world of Christians of the 21st century. Then as now, there are those who desire to be church overseers, but whose character and doctrines deny the fundamental principles of the church. This article argues that the categorical instructions of Paul to Timothy about the qualifications of overseers are still relevant for the church in Nigeria to be led in righteousness.

Abstract"No abstract available"

AbstractThe spirituality of the minister with reference to his task to equip Although considerable practical-theological research has already been undertaken in the field of spirituality, certain issues still need further investigation. One of the main issues in this regard is the interrelationship between the spirituality of the minister and that of the congregation and thus the task of equipping the congregation to an intensified spiritual life. Key issues dealt with in this article are the concept of spirituality in the Pastoral Epistles, a pneumatological point of departure in investigating the spirituality of the minister, the actual source of his spirituality, spirituality and charisma, the interrelationship between the spirituality of the minister and the spirituality of the congregation. In this regard attention is also paid to the act of exercising spirituality by way of prayer, reading and applying Scripture in the minister’s personal life. In conclusion the minister’s act of self-investigation is also highlighted. In this regard the need for continuous growth in personal spirituality as a prerequisite for equipping the congregation for their spiritual life is justified and emphasized by relevant Scriptural passages.

AbstractHaving defined the terminology indicative, paraclesis and proclaiming the gospel as used in this article, attention is focused on two main issues to be investigated in this article. The first issue is aimed at determining the main results of recent research in respect of the relation and functioning of indicative and paraclesis in the field of a selection of studies from the New Testament, Ethics, Pastoral science and Homiletics.

AbstractDie plek van die hulpwetenskappe in die amptelike vakke, veral Pastoraal en Kategetiek, het deur die jare baie diskussie en meningsverskil uitgelok. Inderdaad het die hulpwetenskappe ’n baie belangrike rol om te vervul in die Pastorale wetenskap, veral in die ontleding van eksistensiële situasies, bv. die sterfbedsituasie of rousmartsituasie.

AbstractIn the ongoing debate about the meaning of 1 Timothy 2:9?15 some have branded it an ?irredeemable text of terror? while for others it contains ?God?s eternal design for men and women.? In this article it is argued that both these views fail to give due cognisance to the declared intention of the author of this passage. It is demonstrated how, in a strategy of accommodation, the author uses traditional material to further his (and God?s) aim to save all people by bringing them to the knowledge of the truth about Jesus Christ, the Redeemer. In the final hermeneusis it is proposed that the legitimate and authoritative application of 1 Timothy 2:9?15 lies in its intended soteriological focus and strategy and not in the endorsement of any social or socio-political agenda.

AbstractIn order to verify the presence of pseudepigraphic epistles in the New Testament, scholars have often argued that followers of a famous philosopher, such as Pythagoras or Plato, wrote pseudepigraphic do-cuments. This argument presumes that pseudepigraphy was an accepted phenomenon in antiquity and that the writing of epistles under someone else's name was socially not offensive. In this article, this presumption is questioned. The article shows that writers could be banished or put to death if it was the intention of their writings to deceive their audience as far as the identity of the author thereof. As epistles are distinguished from short stories or poems, writings which were written with the intention of deceiving their readers should be set apart from those without such an intention. In view of this distinction the article establishes categories of “Pauline” epistles in the New Testament. The aim is to argue that there are indeed epistles which intended to deceive their readers with regard to “Pauline” authorship. The legitimacy of these epistles would have been rejected on account of their pseudepigraphic nature.

AbstractThis article discusses the motif of "empty talk" in 1 Timothy 1:6, relates it to other motifs from the same semantic domain and explains its role and meaning in the book as a whole. Contextual information from the Graeco-Roman world is taken up in order to delineate its meaning and to understand the communication of the letter better.

AbstractThe article discusses the pagan oracular saying quoted by the Christian author of Titus 1:12. A close reading of Titus 1:12-14 and its context is followed by an investigation of several facets of the reference to the reputed author. Epimenides in order to spell out the function of the saying in the letter as a whole.

AbstractThis article investigates the vice of conceit within the context of the ethics of the New Testament and the Graeco-Roman era. It firstly analyses conceit in Graeco-Roman (especially popular philosophical) texts, followed by an investigation of the main pronouncement of conceit in 1 Timothy 6 (regarding the opponents). This reading is then supported by other significant discussions of conceit in the rest of 1 Timothy. The focus on conceit in 1 Timothy is then compared with other, fewer, remarks on the topic in 2 Timothy and Titus. Some of the implications of the relationship of New Testament ethics with its Graeco-Roman world are discussed in the conclusion.

AbstractThe Church Order of the Dutch Reformed Church (DRC) 2015, regulation 3 states that the organisational ministry of the DRC should be organised according to the directives given in 1 Timothy 3. The ἐπίσκοπος (overseer) is exhorted to, amongst others, manage his οἶκος (household) well (1 Tim 3:4) and keep his children submissive (1 Tim 3: ) in order to take care of God?s church (1 Tim 3:5). Such normative and essentialist use of the Bible in regulations and articles in official church documents can be highly problematic. The kind of life-denying interpretations of the Bible in ministerial structuring that make simplistic use of, for example, 1 Timothy has led to dire problems in ecclesial contexts, and for women in particular. Is the inappropriate use of 1 Timothy 3 to justify male preference in ministerial positions the result of poor exegesis, or of the failure to read texts contextually and to engage the rhetoric of these ancient οἶκος (womb) encoded texts, or are the texts inherently distorted and is their use therefore doomed to deliver unpalatable results? In this article, masculinities in 1 Timothy, with special reference to gender, leadership and power notions related to the term and role of ἐπίσκοπος, will be explored with the modern-day ecclesial contexts in mind.

AbstractDie evangeliedienaar en sy bediening volgens die pastorale briewe van die apostel Paulus

AbstractBuy Kultuurverskeidenheid in Afrika: Verleentheid of Geleentheid? = Cultural Diversity in Africa: Embarrassment or Opportunity? by Potchefstroom University for Christian Higher Education online at Alibris. We have new and used copies available, in 1 editions - starting at . Shop now.

AbstractThis paper investigates how the Greek term episkopo`~ and its related variants are translated in English Bible translations. From early translations to the middle of the 20th century, “bishop” was the preferred translation equivalent. However, translations done in the latter half of the 20th century prefer the more generic term “overseer” or a functional equivalent.This apparent neutrality in selecting a more general term has, however, theological implications and may actually violate the principle of sola scriptura. The paper shows that the New Testament episkopo`~ functions as a term with meanings similar to its secular use in ancient times as well as its use in the Septuagint. It is suggested that the term boldly declares the colonisation of the kingdoms of men by the kingdom of God. Therefore thetranslation equivalent also needs to be a term with equivalent semantic content.

AbstractThe distinctive feminine face of poverty in Africa is increasingly coming under the spotlight. Despite the existence of several initiatives to empower women and their place in Africa, there are still huge mountains to be moved in the process. These mountains are often not only the physical borders between people, countries and continents, but virtual divisions between traditional, modern and postmodern society, between fundamentalists and liberalists. This article will investigate the different forces that are playing in on the hermeneutical process of understanding and interpreting the role of women in modern African society. The focus will be on distinguishing the internal and lateral trichotomies within Africanisation, modernisation and the interpretation of biblical texts in this regard. The fundamentalist and modern interpretations and re-interpretations of the first letter to Timothy will be discussed, with special focus on the economic and societal role of women, ancient and modern, as well as the view on childbearing as synecdoche (1Timothy 2:15). The article?s desired outcome is a contribution towards identifying focus areas in which attitudes and perceptions of societies (especially in Africa) can be addressed to facilitate improvement of the economic position of women in Africa.

AbstractDo texts have ideological grain, and if so, can we read against this grain? This question lies at the heart of this article. Even those biblical scholars from interpretative traditions that have emphasized the liberatory character of the Bible have had to admit that there are some biblical texts that are oppressive. 1 Timothy 2:8-15 is one such text. Using a case study from the field of oral history, the article examines the effects of 1 Timothy 2:8-15 on the leadership of women in a particular local church in Malawi. The article then goes on to examine how this text sustains its patriarchal ideological grain so many centuries after it was written. The article concludes by analyzing a number of attempts to tame this text of terror, and reflecting on the public role of the socially engaged biblical scholar.

AbstractThis study traces the discursive links between early Christian oikonomia, pastoral governmentality and slave-management in the Deutero-Pauline and Petrine haustafeln. It especially utilises the concepts of discipline, surveillance and governmentality

AbstractPaul's Sexual and Marital Ethics in 1 Corinthians 7: An African-Cameroonian Perspective provides readers with an innovative interpretation of Paul's pastoral and pedagogical approach and solutions to the multifaceted ethical problems presented to him by the Corinthian community, revealing a wide-ranging, complex, and flexible decision-making process. Alice Yafeh's analysis also illuminates two different evaluations of the same ethical problem may be simultaneously relevant where operating assumptions diverge: first as a community in pursuance of the goal of undistracted devotion to the Lord, and, second, as individual members who must pursue that goal within the specific lifestyles in which they have been called. The author argues that Paul's pastoral and theological approach, which is deeply motivated by a desire to inspire faithful Christian living and witness, can serve as a new model for evaluating pre-conversion polygyny; a model that is oriented toward positive and substantive change in the lives of women and children. Consequently, the implication of Paul's approach and judgments for contemporary Christian communities suggests the same believing community may adopt different ways of faithfully living out the practical implications of Christian view of marriage extended by Paul in 1 Corinthians 7. [Note “Interpretations of 1 Corinthians 7 in the Early Church: The Pastorals and the Acts of Paul and Thecla,” pp. 94–106.]