scholarly journals INTERESTING AND INTERESTED READINGS: DECONSTRUCTION, THE BIBLE, AND THE SOUTH AFRICAN CONTEXT

Scriptura ◽  
2019 ◽  
Vol 42 (0) ◽  
Author(s):  
Gerald West
2016 ◽  
Vol 50 (2) ◽  
Author(s):  
H.J.M. Van Deventer

The use of ‘Scriptural criticism’: a Reflection.  In the reformed theological world the term Scriptural criticism is a well-known concept. However, no clearly defined definition for this term exists in reformed circles. This contribution endeavours to fill this gap by focusing on the origin of the term specifically in the South African context. Also, it seeks to indicate how the term is used firstly, as having a specific meaning when reference is made to a method of biblical interpretation, as well as secondly, having a more general meaning related to a dogmatic point of view regarding the nature of the Bible and the role of a reader in understanding the Bible. It is suggested that reformed theology in the South African context should rethink the use of this term.


2007 ◽  
Vol 1 (2) ◽  
pp. 204-222
Author(s):  
Johann Theron

AbstractFirst, this article gives a biblical theological account of the use of the term 'temptation' through out the Bible and relates it to the temptation narrative in Luke. It proposes to show that there is a trinitarian structure in the temptation narrative in Luke. It is argued that the temptation narrative is primarily concerned with the person and work of Christ from a Christological perspective, while it can be related to the believer only from a secondary Pneumatological perspective.Second, this article will focus on the way the temptation narrative has been interpreted by Oepke Noordmans, Fyodor Dostoyevski, and in the South African context by President Thabo Mbeki in his Nelson Mandela Memorial Lecture. Noordmans, the theologian, emphasizes the Christo logical aspects of the temptation narrative, while Dostoyevski explores the Pneumatological aspects by looking at humankind in its concrete socio-political and religious situation. President Thabo Mbeki refers to the temptation narrative from an anthropological perspective to indicate how a citizen must live responsibly in South Africa.


Author(s):  
Belinda Bedell ◽  
Nicholas Challis ◽  
Charl Cilliers ◽  
Joy Cole ◽  
Wendy Corry ◽  
...  

Author(s):  
Madipoane Masenya (Ngwan’A Mphahlele)

The history of the Christian Bible’s reception in South Africa was part of a package that included among others, the importation of European patriarchy, land grabbing and its impoverishment of Africans and challenged masculinities of African men. The preceding factors, together with the history of the marginalization of African women in bible and theology, and how the Bible was and continues to be used in our HIV and AIDS contexts, have only made the proverbial limping animal to climb a mountain. Wa re o e bona a e hlotša, wa e nametša thaba (while limping, you still let it climb a mountain) simply means that a certain situation is being aggravated (by an external factor). In this chapter the preceding Northern Sotho proverb is used as a hermeneutical lens to present an HIV and AIDS gender sensitive re-reading of the Vashti character in the Hebrew Bible within the South African context.


2013 ◽  
Vol 30 (1) ◽  
pp. 1-21
Author(s):  
Auwais Rafudeen

This paper examines a South African debate on legislating Muslim marriages in the light of anthropologist Talal Asad’s critique developed in his Formations of the Secular (2003). It probes aspects of the debate under four Asadian themes: (1) the historicity of the secular, secularism, and secularization; (2) the place of power and the new articulations of discourses it creates; (3) the state as the arm of that power; and (4) the interconnections (or dislocations) among law, ethics, and the organic environment (habitus). I argue that Asad illumines the debate in the following ways: (1) by providing a deeper historical and philosophical appreciation of its terms of reference, given that the proposed legislation will be subject to South Africa’s secular Bill of Rights and constitution; (2) by requiring us to examine and interrogate the genealogies of such particular hegemonic discourses as human rights, which some participants appear to present as ahistorical and privileged; and (3) by showing, through the concept of habitus, why this debate needs to go beyond its present piecemeal legal nature and develop an appreciation of the organic linkages among the Shari‘ah, morality, community, and self. Yet inevitable nuances are produced when applying Asad’s ideas to the South African context.


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