In this study, Dioxy MP 14, a locally developed form of chlorine dioxide, was tested in a commercial chicken pen to determine its effectiveness as an airborne environmental sanitizing agent. The biocide was introduced via an overhead misting system with a variable dosing pump. The extent of airborne microbial control was determined with settle plates. Performance and mortality rate of the chickens in the experimental pen was compared to that in the control pen. Results show a decrease in airborne microbial load and a significantly higher egg productivity rate at a 5% level in the treated pen. However, no significant difference in mortality rates between the two pens was observed.

This article investigates the claim made by some Pentecostal preachers that prosperity is part of the atonement. The biblical basis that such preachers present for their claim is a specific understanding of 2 Corinthians 8:9. The phrase, δια υμας, is sometimes translated 'for your sakes' or 'because of you', and the verse is understood by these preachers as indicative of the vicarious nature of the poverty of Jesus. A reading of the Greek text of 2 Corinthians 8:9, however, does not lend itself to this interpretation. Furthermore, Paul's act of soliciting for funds to help the poor saints in Jerusalem makes the claim that prosperity is part of the atonement quite unwarranted by the text. INTRADISCIPLINARY AND INTERDISCIPLINARY IMPLICATIONS: The contextual perspective this work is challenging is the Neo-Pentecostal interpretation of 2 Corinthians 8:9 that prosperity is part of the atonement. This research discountenances such understanding and affirms the traditional view that the scope of the atonement of Christ does not imply financial abundance. The atonement of Christ, however, does have financial implications, for it has brought about a new community that cares for its members.

According to the book of Hebrews, the locus of Jesus' intercession is found in his role as a high priest. Yet neither the Levitical high priest nor Melchizedek, the prototype after which Jesus' priestly function is modelled, interceded in a strict sense of the word. In a context where prayer is seen as an activity that pertains to the purview of the weak or needy, how then does one conceive of Jesus' intercession as portrayed in Hebrews 7:25? In addition, does it not seem rather incongruous that Jesus at the height (right hand) of power should still be found to be interceding? It raises some theological questions as to the subordinate role of the exalted Christ. This stands in sharp relief to other passages in the New Testament that have used the same background text, Psalm 110, to advance the motif of a triumphant Jesus. The contention of this article is that in addition to Psalm 110 that is explicitly cited and alluded to in the letter to the Hebrews, the servant's song in Isaiah 52:13-53:12 stands behind the high priest motif in Hebrews. The explication of the twin role of Jesus as an intercessor and as an 'atoner' for the sins of the people coheres in the servant's song. The article submits that Jesus' intercession is indeed a continuation of his vicarious interposition whereby he takes the weakness of the people upon himself and stands in their stead.

Pentecostals' dominant liturgical principle has traditionally taken the pattern of unlimited expression of emotion and charismata, often formless and emphasising the subjective. The manifestations of the Spirit's direct activity often interpreted as the reason for Pentecostals' antiliturgical position, have in the past few years passed through a paradigm shift. The introduction of concrete rituals encompassing various significations, in a manner reminiscent of African traditions and culture by some churches, shows uncritical engagement with biblical theology of worship. Furthermore, the encouragement of individual appropriation of God's promise in rites performance is a deviation from African traditional emphasis on community function. The researcher employed a participant observation methodology and engagement with pertinent literary works of pastors of the churches investigated. The article shows that the struggle of Pentecostals to be relevant is responsible for its juxtaposition of African traditions and culture with the Spirit in the performance of liturgical rites. The article concludes that in Nigeria Pentecostals' practice of worship encourages the individual to appropriate the biblical promises of God at the expense of the community of Christ whose work in building character and guiding our lives is done through other Christians in the community.

The establishment of Bible institutions by the Assemblies of God, Nigeria (AGN) is based on the immediately felt needs of its clerics. This Pentecostal denomination still struggles with the perception of theological education as the seedbed for the renewal of churches and the intellectual development of its clerics. Evidently, the three tiers of the theological programmes of the AGN, that is, the diploma and the bachelors and master's degrees in theology, lack cohesive curriculum articulation. This article argues that the AGN's style of theological education is ontoiogically based on old knowledge organisation, largely influenced by centuries of ingrown and inbred Pentecostal academic tradition that discourages the heuristic intercourse of charisma with academic institutions. The article argues that the problem of curriculum articulation in the AGN's theological education is responsible for the educational crisis currently besieging the church. The article suggests that the AGN needs a critical rethinking of its theological education programme to compel a redefinition of its twenty-year-old vision and mission in theological education.

In 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.

Patronage and clientelism as a social-scientific model is used in this article to read the fourth gospel. It is the contention of the article that this model affords the reader fresh vistas of meaning that otherwise would have remained unexplored. It is a reading amongst other readings and does not make pretensions to illuminate every segment of the fourth gospel. Rather, it selectively looks at areas where reading against the backdrop of a patron-client model illuminates the text. This reading sheds light on the greatest gift Jesus came to give, the gift of life as a beneficium, and affirms that the signs that Jesus performed are commendationes. Jesus brokers the blessings of the kingdom to those who believe in him on behalf of the father who is the ultimate patron. Jesus also challenges popular notions of patronage by performing acts reserved for slaves by, for example, washing the feet of his disciples.

In hierdie artikel word die begrippe begunstiging en kliëntskap as 'n sosiaal-wetenskaplike model vir die verstaan van die vierde evangelie aangewend. Die doel van hierdie artikel is om aan die leser 'n nuwe begrip te bied wat andersins onontgin sou bly. Die teks van die vierde evangelie word vanuit een invalshoek onder ander invalshoeke gelees en daar word nie voorgegee dat elke segment van hierdie betrokke evangelie daardeur belig sal kan word nie. Daar word vanuit 'n selektiewe invalshoek gefokus op sekere dele waarin die teks verlig word deur perspektiewe wat deur die beskermheer-kliënt model gebied word. So 'n fokus beklemtoon juis die grootste geskenk wat Jesus Christus aan die mensdom gee, naamlik die gawe van lewe. Jesus gee namens die Vader, wie die uiteindelike beskermheer is, die seëninge van die koninkryk aan diegene wat in Hom glo. Terselfdertyd daag Jesus ook die aanvaarde model rakende die draagwydte van beskermheer-skap uit deur verskeie handelinge wat vir slawe gereserveer was, self te verrig, soos dit blyk uit die was van sy dissipels se voete.

This article argued that in a pluralistic and complex society such as Nigeria the invocation of Shari'ah (Islamic law) does not augur well for the survival of democracy. The traditional belief of every Muslim is that fundamentalism has been and must continue to be rooted in the concept of theocracy upon which the medieval institution of the Caliphate actually rested. Muslim political leaders challenge the agitation for a secular state in Nigeria as an inspiration by Christian theology based on Western European thought. This article argued that political and social progress in Nigeria is unrealistic without the separation of religion and politics. It was identified in this article that the separation of religion and politics does not go down well with Islamic eschatology and cosmology, because Islam's main theological drive is toward an Islamic world empire. The solution offered in this article was that emphasis should be on ensuring that any legal framework or constitutional arrangement should be one that safeguards the interests of all citizens.

Hierdie artikel argumenteer dat, in 'n pluralistiese en komplekse samelewing soos Nigerië, die aanroeping van Shari'ah (Islamitiese wet) niks goeds voorspel vir die oorlewing van die demokrasie is nie. Die tradisionele geloof van elke Moslem is dat fundamentalisme in die konsep van teokrasie, wat sy oorsprong in die Middeleeuse instelling van die Kalifaat het, gewortel is en so moet bly. Politieke Moslemleiers beskuldig die Christelike teologie (wat op die Wes-Europese gedagte gebaseer is) as die oorsaak van die onrus as gevolg van die poging om 'n sekulêre staat in Nigerië tot stand te bring. In hierdie artikel is ook geargumenteer dat politieke en sosiale vooruitgang in Nigerië nie moontlik is sonder die skeiding van godsdiens en politiek nie. Daar is ook bevind dat die skeiding tussen godsdiens en politiek nie by die Islamitiese eskatologie en kosmologie inpas nie, omdat die Islam se belangrikse teologiese oogmerk 'n Islamitiese wêreldryk is. Die slotsom van die artikel is die beklemtoning van die feit dat enige wetlike raamwerk of grondwetlike samestellings daarop gerig moet wees om die belange van alle burgers te beskerm.

This article is a critical interpretation and commendation of Jakobus M. Vorster's scholarly contribution to the field of ecclesiastical sciences, ethics and political philosophy. It shows that the imago Dei is a human creation of the image of God, a unifying concept in Vorster's scholarly writing. What was implied is that Vorster's ethico-biblical anthropology is the controlling thought in interpreting his ecclesio-political philosophy in this article. This is a proposed limitation of the essay rather than a limitation of Vorster as a person or his scholarly works in general.

Hierdie artikel is 'n kritiese interpretasie en huldiging van Jakobus M. Vorster se navorsingsbydrae tot die geestelike wetenskappe, etiek en politieke filosofie. Dit openbaar die eenvormige konsep in Vorster se navorsing, naamlik dat die imago Dei 'n menslike skepping van God se beeld is. Die implikasie van hierdie artikel is dat Vorster se eties-bybelse antropologie die hoofoorweging is in die interpretasie van sy geestelik-politiese filosofie. Hierdie artikel is slegs 'n beperkte aanbieding wat nie 'n beperking op Vorster as persoon of sy navorsing impliseer nie.