Narratological perspectives on John 13:1-38

The text of John 13 as a literary phenomenon is taken as narrative communication. Emphasis is laid on the pragmatic dimension, in which the relation between the sign and the recipient is highlighted. This article describes John 13 as a structured narrative in which a specific ideological perspective is reflected. Retrospectively viewed, John 13 provides an interpretative framework for meaningful discipleship. The modem reader is challenged to seek for deeper significance in the narration of the footwashing

Paulus se vernuftige vervlegting van antropologie en eskatologie in 2 Korintiers 4:7-5:10

Paul's ingenious intertwining of anthropology and eschatology in 2 Corinthians 4:7-5:10: It has been said that Paul is not really Pauline in his eschatological thoughts in 2 Corinthians 4:7-5:10. What could be the reason for that? The discourse is very personal. What emerges in the foreground are Paul's tribulations and suffering in his apostolic ministry. It is narrated in such a way that it forms the basis for understanding his anthropology and eschatology. His apostolic existence runs between two poles: his faith in Christ and his eschatological hope. Therefore, his anthropology is only to be understood in the light of his eschatology and his eschatology in the light of his anthropology.Continued 2001 as 'Verbum et Ecclesia'Spine cut of Journal binding and pages scanned on flatbed EPSON Expression 10000 XL; 400dpi; text/lineart - black and white - stored to Tiff Derivation: Abbyy Fine Reader v.9 work with PNG-format (black and white); Photoshop CS3; Adobe Acrobat v.9 Web display format PDFhttp://explore.up.ac.za/record=b102527

A meta-analysis of genome-wide association studies of multiple myeloma among men and women of African ancestry

Persons of African ancestry (AA) have a twofold higher risk for multiple myeloma (MM) compared with persons of European ancestry (EA). Genome-wide association studies (GWASs) support a genetic contribution to MM etiology in individuals of EA. Little is known about genetic risk factors for MM in individuals of AA. We performed a meta-analysis of 2 GWASs ofMMin 1813 cases and 8871 controls and conducted an admixture mapping scan to identify risk alleles. We fine-mapped the 23 known susceptibility loci to find markers that could better capture MM risk in individuals of AA and constructed a polygenic risk score (PRS) to assess the aggregated effect of known MM risk alleles. In GWAS meta-analysis, we identified 2 suggestive novel loci located at 9p24.3 and 9p13.1 at P < 1 × 10-6; however, no genome-wide significant association was noted. In admixture mapping, we observed a genome-wide significant inverse association between local AA at 2p24.1-23.1 and MM risk in AA individuals. Of the 23 known EA risk variants, 20 showed directional consistency, and 9 replicated at P < .05 in AA individuals. In 8 regions, we identified markers that better captureMMrisk in persons with AA. AA individuals with a PRS in the top 10% had a 1.82-fold (95% confidence interval, 1.56-2.11) increased MM risk compared with those with average risk (25%-75%). The strongest functional association was between the risk allele for variant rs56219066 at 5q15 and lower ELL2 expression (P = 5.1 × 10-12). Our study shows that common genetic variation contributes to MM risk in individuals with AA

The one who is and who was and who is to come : the God of commitment according to the book of Revelation

The theocentricity of Revelation makes an imperative of the placement of the committed One who is and who was and who is to come in the centre of history of mankind. God's character, as depicted in Revelation, is developed through interaction with all creation. The response of nondivine characters to their creator shapes the hearer's/readers' perception of God, who is both revealed and shrouded in mystery through the apocalyptic visions. Through direct, indirect and interdividual characterisation, the focus falls on the expression "who is to come" to emphasise God's commitment, through the sacrifice of the Lamb.Continued 2001 as 'Verbum et Ecclesia'http://explore.up.ac.za/record=b102527

The Johannine "Logos" once again comes home in Africa

In many parts of Africa people are still staggering under the burden of colonialism, civil wars, illnesses, drought, famine, poverty and corruption, to name but a few. On the other hand, one should also take notice of the warmth of its variety of peoples, the family and community values and the promotion of mutual care. Who is Jesus in the midst of all this? Jesus has many faces in Africa, like being the master of initiation, the chief, the ancestor and elder brother, the healer and the liberator from suffering, to name some.http://explore.up.ac.za/record=b152516

The death penalty : a theological viewpoint

The recent process of structural transformation on all levels of society in South Africa urges theological reflection to participate. In this instance the crucial issue of capital punishment is at stake. After a brief survey of viewpoints and arguments concerning the issue, prominent and mostly debated Biblical texts are analysed. Genesis 9:6 and Exodus 21:24, for example are read within their cultural frameworks and theological contexts. The same is done with Matthew 5:21-22; 15:4; 26:52; John 7:53-8:11 and Romans 13:1-7. The conclusion is that Old Testament references to capital punishment are to be understood contextually. A final theological decision rests on the meaning of the incarnation of Jesus Christ which put man in a new relationship with God but also to each other. That does not mean that punishment has to be is abolished as such, but any punishment has to be executed through the new God given ethos of love, demonstrated in the meaning of the incarnation of Jesus Christ.http://explore.up.ac.za/record=b152516

Asenet se drievoudige transformasie: vergelykende momente in die apokriewe verhaal "Josef en Asenet" en die Pauliniese corpus

Among the many dimensions of Christian pacifism in South Africa which remain underexplored is the ministry of the Unitarian minister Ramsden Balmforth (1861-1941). For approximately four decades beginning shortly after his arrival in Cape Town in 1897, this Christian socialist devoted part of his time to efforts to promote peace both in southern Africa and on a broader, almost global, scale. It is argued that Balmforth was not at any time an absolute pacifist, and that the distinction between "pacifism" and "pacificism'' which was advanced by inter alia the British historians A.J.P. Taylor and Martin Ceadel is particularly useful for interpreting Balmforth and placing him on the spectrum of positions with regard to the ethical defensibility of taking up arms.http://dx.doi.org/10.4314/actat.v33i2.4http://reference.sabinet.co.za/document/EJC15210

’n Noodkreet om God se regverdiging of ’n wraakroep om selfgelding? Martelaars aan die voet van die altaar (Op. 6:9-11)

A cry of distress for justice or a vindictive call for vengeance? The martyrs under the altar (Rev. 6:9-11) The essential question to be answered in this article arises from the martyrs’ cry in Revelation 6:9-11. Is the cry to be interpreted as a justification of God’s judgement or as a cry for vengeance by the suffering martyrs? In other words, is it about God’s disposition in the history of Christianity or about the revengeful self-satisfaction of the martyrs? Both these views have been proposed by exegetes and this has led to confusing theological viewpoints. These exegetical preferences determine further dogmatic and ethical implications. The question may also be asked whether it is at all fitting for Christians to urge God to take revenge on their fellows. In almost all the commentaries on Revelation 6:9-11 the exegetes have neglected the theological implications of their exegetical choices concerning these texts. Newer research on the psychological and socio-cultural situation of the first historical receivers of Revelation, as well as the issue of martyrdom in the early church, help an exegete to gain new insights into an old exegetical problem. Decisive exegetical results also serve as key motifs in the unfolding of the dramatic narrative and theological message in the further chapters of Revelation