Search

Since the proliferation of scholarly works examining Ephesians 5 through the lens of modern gender debates, the preferred segmentation of the text in many articles, commentaries, Bible translations, and Greek editions of the New Testament has shifted. Verse 21, "submitting to one another out of reverence for Christ," is now commonly grouped with verses 22-24 instead of with verses 18-20. Scholars argue that verse 21, which focuses on human-to-human relationships, marks a sharp topical break from verses 18-20, which deal with humanto- divine relationships, but verse 21 fits thematically with verses 22-24. By contrast, we argue that linguistic considerations make it more natural to keep verse 21 with verses 18-20 and start a new subsection in verse 22. Our approach focuses on discourse markers that indicate coherence and discontinuity in the Greek text, most notably Levinsohn's (2000) concept of a point of departure as the primary marker of discontinuity and Baugh's (2015) notion of the distinction between a grammatical and a periodic sentence in Greek discourse. Whereas modern readers tend to dichotomize vertical and horizontal relationships, the author of Ephesians structured the text to position both giving thanks to God and submitting to one another as parallel results of being filled with the Spirit. We do violence to his train of thought when we impose modern categorizations of the world and contemporary gender concerns upon a first-century text. [ABSTRACT FROM AUTHOR]

Western Evangelicals tend to affirm belief in demonic spirits in theory, but live as if they do not exist. By contrast, African neo-Pentecostals take the reality and the risks of insidious spiritual powers seriously. A central feature of the worldview (cosmology) of these churches is the heartfelt belief that evil, hostile spiritual beings exert a real influence on the physical realm. Much of the liturgy of these churches centres around the spiritual conflict between believers and demonic forces. Ephesians was written primarily to Gentile followers of Jesus Christ. With respect to their cosmology, these Gentile converts held similar beliefs to African converts. Paul, it seems, shares the basic cosmology of his readers, but with a counter-cultural perspective on the impact of Christ's victorious death and resurrection on the interface between spiritual powers and those 'in Christ'. Ephesians affirms the neo-Pentecostal belief in the powers of evil, but offers a different framework for spiritual warfare. [ABSTRACT FROM AUTHOR]

Theologians are often mystified by the popular appeal of the Word of Faith Movement. Although biblical scholars have deconstructed the movement's core teachings to the point where one would not expect the movement to retain a substantial following or exert significant influence, it remains the largest and fastest growing expression of Christian faith in many parts of Africa. The objective of this article is to explain the appeal of the Word of Faith Movement by using the theories of selected philosophers, sociologists, and theologians to furnish an explanatory framework. [ABSTRACT FROM AUTHOR]

First-century hospitality customs can provide a window through which ancient social identity is observed. When these symbols are analysed against the backdrop of implied eschatology in Philemon, there emerges a composite picture that interweaves theological discourse with first-century cultural norms. Using social-scientific criticism, this paper remaps Philemon's socio-cultural world, centred on the theme of hospitality. Paul's rhetorical use of this cultural norm in relation to implied eschatology in the apostolic Parousia, is explicated within Philemon's and Onesimus' identity struggles. The implicit change of status for Onesimus, and the honour garnered, forms a departure point for Southern Africa as implications of what was exclusively reserved for social equals are appropriated in a context gripped by chronic social disparity. In this appropriation, unjust legacies are evaluated with an aim of reimagining a context built on equity and justice. [ABSTRACT FROM AUTHOR]

This 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. [ABSTRACT FROM AUTHOR]

Matthew records six instances in which Jesus expressed the idiom 'weeping and gnashing of teeth' (8:12; 13:42; 13:50; 22:13; 24:45; 25:30). The phrase refers to the eschatological fate of the wicked. This article investigates whether those who weep and gnash their teeth suffer physically, or merely spiritually and emotionally. A word study of the 'weeping' and 'gnashing' revealed that both these terms contain within their connotation the aspect of weeping and gnashing of teeth that is a direct result of physical pain. The use of the 'furnace of fire' and 'cut him in pieces' similarly seems to associate the idiom with suffering as a direct result of physical pain. [ABSTRACT FROM AUTHOR]

This article is a response to 'The Christocentric Principle: A Jesus-Centred Hermeneutic' (Peppler 2012). The author argues that the christocentric principle holds much promise as an interpretive tool for all branches of evangelical theology. The article then identifies two potential pitfalls in the way the christocentric principle might be used, namely, (a) treating the gospels as a canon within a canon and (b) imposing a distorted picture of Christ upon other biblical texts. It is proposed that these pitfalls can be avoided if the rest of the canon is allowed to inform the christocentric principle, just as the christocentric principle often guides our interpretation of the rest of the canon. [ABSTRACT FROM AUTHOR]

The thesis of this article is that the dominant models of theology in universities and seminaries are too fragmented to serve the purpose of training thinking practitioners for the church. The separation and isolation of the theological sub-disciplines is better suited to the needs and goals of a research university than to the objectives of a seminary or to the needs of the church of the Lord Jesus Christ. The article presents the call of four leading works on practical theology for more holistic approaches to the theological task, approaches that seek to bring the various theological sub-disciplines into constructive dialogue with one another. The article contends that developing integrated models of theological reflection and research is essential if we are to train students for pastoral ministry, where they need to be well-rounded theological thinkers rather than research specialists in a narrow sub-discipline. The article concludes with a call for evangelical theologians to take the lead in developing more integrated models of theological research-after all they are the people whose mission is to train pastors as thinking practitioners. [ABSTRACT FROM AUTHOR]

The 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 Godbreathed' 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. [ABSTRACT FROM AUTHOR]

The purpose of this article is to identify biblical pillars and parameters for establishing the role of a pastor's wife in a local church. The thesis of the article is that the Scriptures do not in any way define or prescribe the role of the pastor's wife, so we must infer the framework for her ministry as the pastor's wife from what the Scriptures teach about her identify, role, and purpose as a woman, a wife, and a believer. We propose that she is first a woman, designed to image her Creator, and then a wife, who ministers to her husband as his helper, and finally a believer who finds her identity in Christ and serves Him according to the gifts and calling He places on her. [ABSTRACT FROM AUTHOR]