Doctoral Degrees (Old and New Testament)

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Browsing Doctoral Degrees (Old and New Testament) by browse.metadata.advisor "Smit, P. B. A."

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    Perfecting poverty : a rhetorical investigation of poverty and masculinities intersecting in James
    (Stellenbosch : Stellenbosch University, 2022-02-22) Visser, Jacoba Maryna Helena; Smit, P. B. A.; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
    ENGLISH ABSTRACT: In this research project, the interaction of the multiple relationships between 1st-century CE masculinities, poverty, and perfection, as constructed in James 1-2, is investigated. The interplay between the three central themes, masculinities, poverty, and perfection, is depicted by the metaphor of a cord of three strands. The first cord of the cord of three strands, masculinities, is constructed in alignment with the ideal masculinity discourse of the 1st-century CE. The followers of Jesus are encouraged in James 1 to fulfil the ideal images of masculinity of the Greek and Roman world. James’ exhortations in James 1 to the followers of Jesus include: having self-control over their bodies and desires as well as those of others, showing endurance, showing steadfastness, competing in trials, and being perfect. The author of the Epistle of James encourages the Jesus followers to be perfect believers in ancient masculine terms. When these ideals were performed and lived in the ancient Greek and Roman world, the inhabitants were honoured in society, and high social and economic status was attributed to them. If the Jesus followers lived according to these exhortations in James 1, it would have given them the desired male honour in society. In contrast, the exhortations of the Jesus followers according to the second cord of the cord of three strands, poverty, is renegotiated by the author of the Epistle of James and reconsidered according to the ideals of the 1st-century CE Greek and Roman context. In James 2, the author broadens the idea of what he considers to be the perfect believers. A conflicting characteristic that the followers of Jesus should adhere to, when compared with the ancient Greek and Roman, is to avoid differentiating between members of the community in socio-economic terms. The author of the letter to James uses the example in Jas 2: 2-5 of the rich and poor men walking into the assembly (Jas 2:2). He makes it clear that the followers of Jesus must make no distinction between the rich and the poor. In terms of socio-economic status, the author goes against the grain of the ideals of the time. The depiction of the poor in the text, especially when the poor are described in the letter in terms of status and appearance, is reversed and the poor are associated with honour. As a result, the poor and vulnerable are given a new identity in terms of status, honour, and agency in the Jesus following community. The research project concludes with the last cord of the cord of three strands, perfection. The third cord of the research project examines the interplay and intersectionality between perfection and masculinity as well as perfection and poverty, as constructed in James 1-2. In the Letter of James, the perfect believer is described in terms of the 1st-century CE masculinity discourse. In contrast, the author of the James Epistle challenges the norms of society by elevating the poor in society and associating them with perfection. The author of James renegotiates the shame and lack of honour and status in the society of the poor and glorifies the poor and marginalised. In this regard, he goes against the norms of the ancient Greek and Roman society. The author pays tribute to the poor and vulnerable in society. It becomes clear that the author confirms and reconstructs the idea of perfection in terms of masculinity and poverty. As for masculinity, he exhorts the followers of Jesus to act in accordance with the ideals of the time and is thus drawn in by the gender ideals; however, he pushes against the grain of society by declaring that to be perfect believers is to glorify the poor in society, because the perfect male God glorifies and exalts the poor.