HTS Volume 61, Number 1&2 (2005)

Permanent URI for this collectionhttp://hdl.handle.net/2263/11842

HTS is fulltext available on Open Journals Publishing

Browse

Now showing 1 - 20 of 29

Reflections on Donald Capps' hermeneutical model of pastoral care
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Dreyer, Yolanda
This article reflects on the hermeneutical model of Donald Capps, William Harte Felmeth Professor of Pastoral Psychology at Princeton Theological Seminary. Capps points to a similarity between pastoral actions and texts, but regrets that often there is a better understanding of texts than of pastoral actions. The article illustrates Capps’ conviction that theories of pastoral care lack methodologies for understanding what makes pastoral actions meaningful. He uses hermeneutics to make a contribution to the methodology of pastoral care. The article argues that viewing pastoral actions as texts and exploring the hermeneutical insights of Paul Ricoeur, will contribute to the understanding of the meaning of pastoral actions. Such a hermeneutical model uncovers how pastoral actions can be of world disclosing value to the individuals concerned. The article concludes by demonstrating how the notion of reframing in Capps’ theory of pastoral care is based on the concept of the hermeneutical arc in Paul Ricoeur’s philosophy.
Defining the situation in Revelation : John's intention and action-lines
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Theunissen, Heinrich
This article argues that the purpose of Revelation is to strengthen the group identity of the church and not to encourage a persecuted church. This view is proposed by a symbolic-interactionistic analysis of Revelation. Symbolic interaction focuses on the construction of situations through symbols, the interaction between symbols and the grouping of symbols. Through the analysis and the corresponding action lines certain conclusions pertaining to the problems in the church and the author's intention (the writing being a reflection of his mind process) are possible. The overall problem seems to be the fading boundaries of identity between the church and society. John’s intention is to bring about the necessary alterations. He thus exhorts the church through warnings, calls to repent and even threats. This is achieved by defining the situation to the church through symbolic scenes.
When they, we, and the passive become I : introduding autobiographical biblical criticism
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Schutte, P.J.W. (Philippus Jacobus Wilhelmus)
The aim of this article is to introduce the reader to autobiographical biblical criticism. Autobiographical biblical criticism entails an explicitly autobiographical performance within the act of criticism. Autobiographical biblical criticism is to implement personal criticism as a form of self-disclosure, wittingly, while reading a text as a critical exegete. It thus has to do with a willing, knowledgeable, outspoken involvement on the part of the critic with the subject matter. This phenomenon is a natural consequence of the postmodern shift towards a personal spirituality. These issues are investigated and the phenomenon of this exegetical method is evaluated in the article.
The Gospel of Matthew : reconfigured Torah
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Hays, R.B. (Richard Bevan)
This essay surveys the evangelist Matthew’s reading of Israel’s Scripture. Rather than focusing only on Matthew’s distinctive formula quotations, we must observe the subtler ways that Matthew evokes scriptural images and patterns. The essay highlights four major aspects of Matthew’s reading of Scripture. (1) Matthew reads Israel’s Scripture as a story that highlights election, kingship, exile, and messianic salvation as the end of exile. (2) Matthew reconfigures Torah into a call for radical transformation of the heart. (3) Matthew highlights Scripture’s call for mercy, particularly by emphasizing Hosea 6:6 as the hermeneutical key to Torah. (4) Matthew interprets the mission to the Gentiles as the fulfilment of Israel’s destiny and the active embodiment of the authority of the Son of Man (Dn 7:13-14) over the whole world. Jointly taken, these strategies of interpretation produce a striking reconfiguration of Israel’s Torah.
Jesus in new context
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005)
The aim of this review article is to participate in the current “Jesus studies” debate. “Jesus in New Contexts” is a collection of essays read at an international symposium held in June 1999 in Tutzing, Germany. The symposium endeavoured to provide an answer to the question: What can be known about the historical Jesus with the help of social-scientific models that is not known through other approaches? With this collection of essays a group of prominent international scholars provides wide range answers, depicting a world foreign to twenty first century readers, yet home to the historical Jesus. Characteristic of this edition is the inclusion of an essay that reflects critically on the methods and models employed by social scientists in reading a biblical text.
Resistance and nonresistance : New Testament perspectives on confronting the powers
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Weaver, Dorothy Jean
The New Testament depicts a world caught in the throes of an apocalyptic power struggle between the forces of God the Creator and the cosmic powers of evil. This study identifies two contrasting and complementary New Testament strategies for confronting these “powers”: resistance (Jas 4:7) and nonresistance (Mt 5:39). The motif of “resistance” is visible as Jesus resists the temptations of Satan (Mk 4:12-13 et al), “overcomes the strong man” (Mk 3:27 et al), and “heals all those who are oppressed by the devil” (Ac 10:38 et al). The motif of “nonresistance” is visible in Jesus’ passion as he is “handed over” (Mk 14:10 et al) and as he conquers the powers of evil through his death (Col 2:13-15 et al). For a comprehensive and balanced understanding of New Testament perspectives on confronting the powers of evil the motifs of “resistance” and “nonresistance” must be held in tension and in correlation with each other.
Who is the "God" Nietzsche denied?
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Groenewald, Andre Johannes; Buitendag, Johan
This article examines the reasons that brought Nietzsche to the point of declaring that God is dead, thus doubting the existence of God. Nietzsche’s was a reaction to modernity’s belief in progress as perceived through the philosophy of Hegel, while also being a reaction to the knowing subject of Descartes and Kant and the theology of Strauss. Nietzsche’s quest was for a concept of God that would be free from human domination.
How many Jews became Christians in the first century? The failure of the Christian mission to the Jews
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Sim, David C.
This study examines the early Christian mission(s) to the Jews, and attempts to determine, albeit speculatively, the number of Jews in the Christian movement in the first century. It is argued that the combined Christian mission was marked by a distinct lack of success. Neither the Law-observant gospel of the Jerusalem church nor the Law-free gospel of the Hellenists and Paul made much impression upon the people of Israel. Throughout the first century the total number of Jews in the Christian movement probably never exceeded 1 000 and by the end of the century the Christian church was largely Gentile.
Paul's call to be a holy man (apostle) : in his own words and in other words
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Pilch, John J.
This brief survey and analysis of the statements made by Paul about his experience of God calling him to be an apostle in Galatians 1:15-16; 1 Corinth 15:8-9; 2 Corinth 4:6; and Philippians 3:12 were chiefly conducted from an intentionally limited social science perspective. The article argues that the investigator can gain deeper insights into Paul’s statements “in his own words” by submitting them to a social scientific analysis especially drawing upon psychological anthropology and cognitive neuroscience. These social sciences demonstrate that Paul’s call was received in an altered state of consciousness experience. As with all such experiences, Paul drew upon the latent discourse of his culture to interpret his vision. It was God’s intent and initiative to relate to Paul (Galatians) in an ASC. Paul considered his call experience and commission to be on par with experiences of the Risen Jesus by others (1 Corinthians). Paul also drew upon the full meaning of light imagery in his tradition (his culture’s latent discourse) to interpret his call (2 Corinthians). Finally, he was fully aware that his experience took place in an altered state of consciousness (Philippians) which was a well-known and familiar experience in his culture.
Post-exilic conflict as "possible" historical background to Psalm 69:10ab
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Groenewald, Alphonso, 1969-
As is the case with Psalm 8a, Psalm 69:10a, also commences with the emphatic particle kî. 10a and 10b are syndetically bound together by means of the conjunction “and”. What has already been stated in cola 8ab, is repeated and even expressed in clearer terms in these cola (10ab). The supplicant does not believe that he deserves his present distress. Actually, the distress and insult he is enduring come as a direct result of his devotion to God and God’s service. Even his fasting and mourning contribute to his suffering (11a-12b). What becomes increasingly evident is the fact this inner-group conflict is caused by the temple, or rather the debate about the significance of the temple. The question that does indeed arise, is whether it is possible to situate these statements historically. This article will pursue a possible dating for this conflict that can form a possible background against which the reader of this text could interpret the statements contained in these cola (Ps 69:10ab).
An overview of liberation theology in orthodox Russia
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Negrov, Alexander I.
The aim of this article is to demonstrate the presence of a theological system of socio-critical and socio-pragmatic strands within Russian Christianity at the beginning of the twentieth century. The political and social situation in Russia at that time was reflected in a reading of the New Testament that went far beyond the more customary ecclesiastic, dogmatic and ethical issues that had traditionally concerned Russian Orthodox theology. Among the Orthodox thinkers there were two camps that focused on anti-oppression issues. Some combined these issues with the liberationist ideology of the Russian Marxists and Socialists; while the other regarded these liberation movements as an anti-Christian way of interpreting Christianity. This article further claims that certain modern developments in Liberation Theology can be found in the period during which the Russian religious thinkers attempted to develop a theological perspective which paid attention to the social and political dimensions inherent in social democracy (Marxism).
Diakonos and prostatis : women's patronage in Early Christianity
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Osiek, Carolyn
In spite of numerous studies on the patronage system in Mediterranean antiquity, little attention has been paid to either how the patronage of women was part of the system or how it differed. In fact, there is substantial evidence for women’s exercise of both public and private patronage to women and men in the Greco-Roman world, by both elites and sub-elites. This information must then be applied to early Christian texts to infer how women’s patronage functioned in early house churches and Christian life.
Skuldgebed in Esra 9:6-15
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Venter, P.M. (Pieter Michiel), 1947-
The penitential prayer is a traditional Gattung used in ancient Israel. The prayer of Ezra 9:6-15 bears all the characteristic marks of this genre. In this prayer a historical scheme and themes such as “the land” are used to depict the Judean community’s sin. In a study of its literary structure, macro narrative context and socio historic background, this article shows that the confession in the prayer in reality is a liturgical strategy to proclaim Yahweh’s righteousness in his relationship with his people. Rather than imploring God, the community of faith expresses its belief in God and their identity as God’s own people in this prayer.
The origin, function and disappearance of the "Twelve" : continuity from Jesus to the post-Easter community?
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Koch, Dietrich-Alex
The group of the Twelve is mentioned 28 times in the Synoptic Gospels. However, the Evangelists were not familiar with the historical role of the Twelve. Even the pre-Easter origin of Matthew 19:28/Luke 22:30 is debatable. On the other hand 1 Corinth 15:3b-5 provides a solid basis for the assumption of a pre-Easter origin of the Twelve. They functioned as a group representing the twelve tribes of Israel as the eschatological people of God. Reaffirmed in this role by the risen Lord they had for a short time a leading role in the early Christian community in Jerusalem. But their importance soon declined because after a short time the twelve former disciples from Galilee could no longer be representative of a rapidly expanding community. In the last decades of the first century the Twelve got a new importance on the literary level of the Gospels.
Was Jezus' optreden in de tempel een reiniging
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Vledder, Evert-Jan
In the time of Jesus, the temple was of great importance to the Jewish people. Jesus also used to go to the temple for the Passover. There he however clashed with the temple authorities (Mk 11:12-15; Mt 21:12-13; Lk 19:45-46 and Jn 2:14-22). What was the nature of this clash? Contrary Edward P Sanders, who regards Jesus’ action in the temple as a symbolic act of the destruction of the temple, this article concurs with Craig Evans and Hans Betz that the corruption in the temple as a result of the commercialisation and the cooperation between the ruling Roman and temple authorities, affected worship as the temple’s prime purpose. It is this purpose Jesus wanted to restore and for this reason Jesus’ action should be regarded as a form of cleansing.
The translation of Psalm 89:13 and its implications
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Venter, P.M. (Pieter Michiel), 1947-
Psalm 89:13a can be translated: “You created north and south.” However, it can also be translated as “Zaphon and Yemin you created,” In the former case the phrase is seen as an indication of the extensiveness of the earth. In the latter the translation points to the mythological form of the hymn section (Ps 89:2-19) in which it appears. This article chooses for the mythological alternative and substantiates this position from the northern toponyms used in the hymn and the hymn’s obvious mythological structure.
The social setting of Jesus' exaltation in Luke-Acts (Lk 22:69 and Ac 7:56)
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Loba-Mkole, Jean-Claude
This article presents a model for “intercultural exegesis” and applies this model to Luke 22:69 and Acts 7:56. In this process, the term “Son of Man” is approached from two perspectives: that of a biblical culture in the first century Graeco-Roman world, and that of a current Christian culture in Africa. The study concludes that the “Son of Man” concept in the selected texts not only includes a reference to the eschatological saviour, judge and defender, but also creates a sense of Jesus’ solidarity with his fellow human beings. Such an understanding would certainly have led to Jesus’ exaltation by his followers, who lived under conditions of social turmoil in the Graeco-Roman world of the first century, and would lead to such an exaltation by those who experience similar circumstances in Africa today.
Religion without ulterior motive
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Van de Beek, A.; Beek, Abraham van de, 1946-
This article deals with the relevance of Christian faith. It is expected of religion to be of relevance to society, to inform politics, to guide people in their personal development, and so forth. The article wants to explore the argument of whether religion should be relevant at all, and what the consequences of denying the relevance of religion would be.
The call of blind Bartimaeus (Mark 10:46-52)
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Menken, Maarten J.J.
The story of blind Bartimaeus (Mk 10:46-52) not only displays traits that are unusual for a synoptic healing miracle, it also shows almost all features of a call story. The genesis of the narration can account for this combination of two genres: a story about the call of the blind beggar Bartimaeus has been expanded with a story about the healing of the blind man, in which Jesus focusses attention on his faith. Next, the crowd has been introduced to have Bartimaeus’ faith stand out more strongly, and finally, Mark has slightly adapted the pericope to fit it into his Gospel. The editorial contribution of the evangelist is to be found mainly in his contextualizing of the scene. He has placed it at the end of the section 8:27-10:52, which deals with Jesus’ journey to Jerusalem, that is, to suffering and death; Bartimaeus is called by Jesus to follow him on this way. Mark has also given significance to the story by putting Bartimaeus in contrast to some other characters, especially to Peter, James and John as the three foremost disciples. This contrast may imply some criticism of leadership in the Markan community.
The church of Philippi in the first six centuries of our era
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2005) Verhoef, Eduard
From the commentaries on Paul's epistle to the Philippians, much can be gleaned about the circumstances of that period. But what happened in the time after the Philippians received Paul's letter? From the fourth to the sixth centuries, at least five churches were built. Were these churches necessary due to large numbers of churchgoers, or did one or more of these churches belong to heretical groups? This article attempts to provide a plausible overview of the development of the church in Philippi in the period following Paul's preaching there and the end of the sixth century. The famous studies by Collart and Lemerle cannot be ignored, but far more information than what those scholars had access to is now available to us. The recent works by Peter Pilhofer, in particular, are highly instructive. Using new evidence, we can now provide a more detailed history of this church's history than ever before.

Browse

Recent Submissions