Department of Old and New Testament

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An assessment of African Christian beliefs in ancestors in view of a responsible interpretation of 1 Corinthians 8:4-6 within the South African context
(Stellenbosch : Stellenbosch University, 2003-03) Mqala, Lieberman Mxolisi; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: The object of this study is to assess African Christian beliefs in ancestors in lieu of a responsible interpretation of 1 Corinthians 8 :4 - 6. Warranting this assessment is the confusion that arises from the perception that African beliefs in ancestors and the tenets of Christian faith are compatible. Scriptural teaching seems to address the question of "ancestral worship" and does seem to portray it as something mutually exclusive to the tenets of Christian faith. Some of the authors cited in the thesis attest to this, and others seem to be rising in defence of "ancestor worship" by accommodating it without any problem on the same level as Christianity. Syncretism arises in the desire to strike a compromise between the two religions and allow African Christians to practise "ancestor worship" whilst confessing to be Christians at the same time. The selected text, ] Corinthians 8: 4-6, will be the centre of the assessment into the practice of "ancestor worship" by African Christians. This is because it contains a passage where Paul addresses the issue of food dedicated to idols. Paul's resolution of the issue - with his intention of maintaining harmony in the church and in the spirit of love - seems to accommodate the eating of meats offered to idols, but encourages abstinence in consideration of the weak. This principle of love may seem to bring accommodation, yet after a rigorous discussion the thesis concludes that the text still excludes the worship of idols. "Ancestor worship" is in this thesis seen to be within the given definitions of idolatry as it involves the sacrificing of meats and foods to ancestors and the deceased. In the final analysis the quest for a solution to ancestor beliefs and practices by African Christians challenges the Church to focus on a responsible interpretation of Biblical texts, and in such a way that it would bring light as to whether ancestor beliefs and practices are in continuation with Biblical perspectives or not.
Baptism & identity : Pauline directives for Christian ethics
(Stellenbosch : Stellenbosch University, 2011-03) De Lange, Jana; Mouton, Elna ; Breytenbach, Jan Cilliers; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Baptism has been an important aspect of the Christian community and faith since its very beginnings. This study investigates Paul’s reference to baptism since the Pauline epistles are the oldest written records that we have on the topic of baptism and because of the foundational role the Pauline gospel still has for the identity of contemporary Christianity. In his various letters, Paul often mentions or alludes to baptism, but Paul never writes a passage that could be titled ‘On Baptism’, where he presents his theology of baptism. Neither does he describe the act of baptism nor how it is administered. Instead, in the texts where he mentions baptism he is actually discussing something else. This leads to the questions: Why did Paul deem it necessary to refer to the baptism in the various contexts of his letters? What does baptism mean for Paul, as can be concluded from these texts? How did he use the baptism in his arguments and what conclusions did he draw from his references to baptism? This study aims to answer these questions through exegetical analysis of the separate texts 1 Cor 6:11, 12:12-13; Gal 3:27 and Rom 6:3 in their various contexts in an attempt to arrive at Paul’s understanding of baptism, how it serves as basis for the early Christian self-definition and group identity, and which kind of ethos is promoted on the basis of the ethical implication of baptism as an integrating ritual in Pauline Christianity. It becomes evident that for Paul the baptism is very important and central to the Christian faith and community, therefore he utilises the common participation and meaning of baptism as a foundation for other aspects of his theology: righteousness, new life in the Spirit, Christology, soteriology, ecclesiology, pneumatology and eschatology. By referring to their baptism Paul reminds believers of what they experienced at that point in time and what that now implies for their lives here and now, as well as for their future expectation and hope. The strength of Paul’s argument and the consequences thereof is rooted in the actual experience and event of the believers’ baptism. It is clear that Paul advocates a total and radical change of identity where the believer completely and utterly identifies with Christ in and through the baptism and he uses different metaphors to describe this identification with Christ. When Paul writes that they are one in Christ it has ecclesiological relevance grounded in Christ’s passion and resurrection. However, Paul also closely associates the baptism with the Spirit. The baptism is where the Spirit is received and the baptism occurs in/through the Spirit, but everything that occurs at the baptism occurs on God’s initiative. The baptism serves as a cornerstone for Pauline ethics because by accepting God’s salvation through faith and the baptism, believers are transformed to live a new life in the sight of God and being guided by the Spirit leads to a new ethos for the individual and the community of faith.
Chiasm in Mark 7:24-31
(Stellenbosch : Stellenbosch University, 2002-12) Rothon, Philip Maxwell; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: My provisional identification of chiasm in Mark 7:24-31 initiated this multidisciplinary study of the literary shape of this interesting text. New Testament scholars tend to agree that the genre (form, content and function) of the Gospel of Mark exhibits the literary characteristics typical of ancient, first century AD, Greco-Roman biography thereby evidencing, in a broad sense, Greco-Roman form and function, and Jewish content. As a result, the New Testament Gospels have been described as a "tertium quid'. However, until fairly recently, few scholars appear to have taken the possibility of finding Jewish rhetorical form, in the shape of chiasm, into account in their examination of New Testament texts and have almost exclusively tended to focus on classical Greek rhetorical forms. As a result, this study opens itself to the possibility of finding both Jewish and Greco- Roman literary forms in the text, thereby attempting to obtain a greater presence of understanding of what the implied author was doing with the text. This study therefore endeavours to understand, not only what the implied author intended to communicate through the literary form of the text to the implied reader but also, at the level of discourse, the "how" of that communication within the literary context of the Gospel as a whole. In the light of the aforegoing, the research questions appear as follows. (1) What, on a balance of probability, is the literary form or structure of Mark 7:24- 3 1 within its literary context? If the form of the text is found, on a balance of probability, to exhibit the characteristics of chiasm: (2) What implied effect would this have on an implied reader when understood and interpreted within the context of Greco-Roman biography? And, (3) what effect would the answers to (1) and (2) above have on a modern (present) reader of the Gospel of Mark? After a brief overview of the socio-historical and cultural setting to the Gospel of Mark that serves as essential background material necessary for an understanding of the text, this study proceeds to consider the ancient roots of chiasm with regard to the literature of the Ancient Near East and briefly traces its prevalence from the ancient past through to the period of the New Testament. Because chiasm is a particular form of parallelism, the importance of understanding Biblical parallelisms in the Hebrew literature in general and its significance with regard to the New Testament and Mark's Gospel in particular is considered. A discussion of various definitions of chiasm follows. After considering the Gospel of Mark and the literary context of the subject text, its literary form is examined in the light of known ancient literary conventions, including Biblical narrative and the various forms evidenced in the exchange of dialogue are considered and the text examined for further correspondences. Thereafter the text is reviewed within its literary context and, what follows, is an explanation of how the form of the text may function within its literary location.
Church and culture? : exploring the reception of women’s ministries in the Reformed Church in Zambia in view of 1 Corinthians 14:26-40
(Stellenbosch : Stellenbosch University, 2017-03) Phiri, Jackson; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. Old and New Testament.
ENGLISH ABSTRACT: The Reformed Church in Zambia (RCZ) was established in 1899 through the missionary work of the Dutch Reformed Church of the Orange Free State in South Africa. After its establishment, the church maintained its ministries through the leadership of male deacons, elders and ministers/reverends who served in all the (official) ministries of the church. This was mainly because of how the Bible was understood and interpreted (literally). In the process, the socio-cultural context of the Bible was mostly disregarded. One example of such a one-sided history of interpretation in the RCZ is that of 1 Corinthians 14:26-40, according to which women were not allowed to take up leadership roles in the church. However, things changed when the Synod of the RCZ took a decision (during its 1989, 1998 and 2000 synod meetings) to allow women into all the ministries of the church – as deaconesses, elders and reverends. This went along with serious challenges to understanding the Bible in new ways. A major implication was that biblical texts were now to be read from different perspectives, which included taking into account the socio-cultural world behind these texts. This inevitably led to questions regarding the authority of the Bible. This research explores the RCZ general membership‘s reception of the Synod‘s decision, in view of the members‘ understanding of 1 Corinthians 14:26-40. Through a multidimensional analysis of the text, the study argues that the ban on women speaking in church in 14:34 has to be understood primarily within the Greco-Roman socio-cultural and political contexts as well as the value systems of the first-century Mediterranean world. It concludes by saying that Paul was addressing a context-specific issue in the Corinthian faith community which prevailed at the time, and that it was not meant to serve as a general ban on all subsequent generations of women in every time and place. The challenge of interpreting the Bible (specifically with regard to women‘s leadership in the RCZ) is, however, not only about reading the Bible in context, but also about accounting for the contexts within which the Bible has been and is still being received. In the case of the RCZ, the challenge concerns how (patriarchal) indigenous cultural traditions and values have been upheld for a long time, thereby oppressing and marginalising women as baptised members of the church, created equally and affirmed by God. While the RCZ is challenged to appreciate these traditions and values, it is called to bring its entire life, including its culture, under the Lordship of Jesus Christ. In this way, cultural traditions and values are profoundly challenged to be liberated, healed and transformed by Christ, and should not be allowed to dictate or dominate the ethos of a Christian community. In the end, the study challenges the RCZ to account for, and take responsibility for, their interpretation of this text when appropriating it in today‘s context. In the final analysis, it seems that 1 Corinthians 14:26-40 may be seen as a text of terror unless one applies a multidimensional exegetical reading to it and identifies the aspects that are socio-culturally defined. Once these aspects have been identified, this text can be read as a text that radically calls Christian believers, men and women, to the unity of the body of Christ while recognising that they are equally gifted and empowered to carry out all the ministries of the church – for the purpose of its edification, strengthening and growth as the ekklēsia of God in the world.
Contemporary implications of the first-century counter-ethos of Jesus to the scripted universe of gender and health in John 4 & 9 : a narrative-critical analysis
(Stellenbosch : Stellenbosch University, 2015-03) De Milander, Cornelia; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. Old and New Testament.
ENGLISH ABSTRACT: South Africans are confronted on a daily basis with the social inequality among individuals which greatly inspires violence, victimisation, discrimination and life-denying ethos. These acts of injustice are not simply inspired by formal laws and policies, but spurred on by various ideological and symbolic categories and power structures. In a way, social behaviour can be said to be ‘scripted’ by the ideologies, perceptions and language internalised, normalised and passed on within society at large. One does not have to look very far to see the way in which this ‘script’ functions in South Africa and what impact the pre-determined and ‘scripted’ identity markers of gender and health have on individuals and groups, as categories like man, woman, HIV positive, and disabled already trigger a set of preconceived ideas and expectations regarding these individuals. The normalisation of this ‘script’ and its social hierarchies is extremely counter-productive as it often pre-determines the value, abilities, potential, limitations and ‘appropriate’ ethos of individuals and groups on the basis of the categories they fall into. The scripted nature of society is however not a twenty-first century phenomenon, but something deeply integral also to life in first century Palestine. This script interpreted, determined and reinforced the prescribed status, agency and ethos of different individuals and identity markers of health and gender were paramount in this process of scripting. Part of this ‘scripted’ world was Jesus of Nazareth. However, upon reading the narratives of John 4:1-42 and 9:1-41, it would appear that the relationship between the societal script and the actual ethos of Jesus was anything but simplistic. Upon reading these two episodes against the grain of the first century societal script, Jesus’ ethos as a Jewish man in relation to a somewhat questionable Samaritan female and blind and impure beggar brings forth some inconsistencies toward the script. It would seem as if Jesus was reluctant to read his context one dimensionally and simply comply with popular custom and ideology. The aim of this study would therefore be to explore whether these inconsistencies between the societal script and the ethos of Jesus could be of any significance in an analogously scripted twenty-first century South Africa, a society pleading for critical reflection upon the societal script. When the possible ‘counter-ethos’ of Jesus is considered, faith communities might be challenged to embrace the fragility of social categories and hierarchies and perhaps embody a similar critical attitude and ethos toward the life-denying societal script and its taken-for-granted assumptions.
“Do this in remembrance of Me :” The Christological and social significance of Luke 22:14-30 for restoring human dignity
(Stellenbosch : Stellenbosch University, 2012-12) Etukumana, Godwin; Mouton, Elna; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Using social-rhetorical hermeneutics, this study examines Jesus’ statement “Do this in remembrance of Me” during the last meal He had with his disciples before He went to the cross – both in the light of the Lucan context and our/modern present context. A careful examination of the text in Luke 22:14-30 poses a challenge to Lucan scholarship as it delves into the reason of the insertion of the phrase in the context of this meal. In the first place, different views as regards the meal are examined so as to present the motif of the meal. It has been discovered that Luke wanted his community to use this meal as a medium of remembering what Jesus was to humanity during his time on earth. Socio-rhetorical analysis helps to appreciate Luke’s rhetorical nuances in presenting this meal scene to his audience. In Chapter two it is revealed that Luke used his sources rhetorically in different textures and patterns to present to his audience that Jesus was the Saviour and a servant-leader. The intertexture of Luke’s material of the meal shows that Luke appealed to his community using Ancient Near Eastern, Greco-Roman socio-cultural rhetoric in order to reiterate what his audience needed to know about Jesus. It reveals Jesus as a broker, patron, and benefactor to his community with the aim of restoring the dignity of humanity. The sacred texture of the Lucan meal shows the ever abiding presence of Jesus in the midst of the community whenever they meet due to the divine power of Jesus. Socio-rhetorical hermeneutics of Luke 22:14-30 explicates that the phrase “Do this in remembrance of Me” in the context is Luke’s rhetorical strategy of encouraging his audience to remember Jesus with the view to imitate his lifestyle and his inclusive approach to the marginalised and the outcasts of society. It is when the community eats the meal concomitantly with the imitation of his lifestyle, especially his approach to God and humanity, that the community will truly remember Jesus and thus restore human dignity in society.
Embracing vulnerability : a drama analysis of the Johannine prologue and crucifixion scenes
(Stellenbosch : Stellenbosch University, 2018-11) Van Deventer, Cornelia; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: The author of the Fourth Gospel introduces Jesus’ life as a display of glory (δόξα), communally witnessed (θεάομαι) by its audience (1:14). Moreover, the same author testifies of an experience of the divine (which was heard, seen with the eyes, looked upon, and touched with the hands – 1 Jn. 1:1), and which asks for a response from its audience (Jn. 20:30-31). Various scholars have speculated about the possible link between the Fourth Gospel and drama, arguing that its structure, characterisation, dialogue, plotline, and many other elements mimic the ancient Greek drama to strengthen its rhetorical impact on the audience. If such a connection is valid, there ought to be a methodological lens with which one could read the Fourth Gospel to explore and enhance its dramatic elements and their rhetorical impact. While the exegetic field of biblical performance criticism has done much to bring the performative and oral elements of biblical texts into the conversation, an attempt to formulate a methodology for a drama analysis of the text still needs to be made. Moreover, while the Johannine prologue identifies the protagonist as the one who will reveal God through the drama (1:18) and display his glory (1:14b), the narrator also describes his entrance into the earthly realm with the word σάρξ (flesh – 1:14a): a term denoting frailty and vulnerability. This peculiar marrying of σάρξ and δόξα seems to play itself out through the life of Jesus and climaxes at his death on a Roman cross. The Fourth Gospel was probably composed in a milieu where a glorious and divine display would have been marked by honour, power, strength, masculinity, health, resilience, control, and prosperity. Considering this, the use of σάρξ, how it plays into the plot and divine performance of the protagonist, and the effect thereof on a first-time hypothetical audience’s satisfaction and understanding of the drama, could make for a rhetorically powerful analysis. This study, therefore, sets out to read the Fourth Gospel’s prologue (as beginning) and crucifixion (as climax) through a drama lens in order to explore its point of view on vulnerability and the rhetorical effect thereof on a first-time hypothetical audience immersed in the first-century Mediterranean culture of honour, power, and dominance. The appropriation of biblical drama criticism holds the potential to illuminate the audience’s own journey of vulnerability with the performance, and to instil hope in various vulnerable audiences, including the Johannine community and contemporary communities, as it affirms that vulnerability is included in the good and abundant life (Jn. 10:10; 20:30-31) and that the glory of God is revealed in vulnerable vessels.
Jesus and suffering in John 9 : a narratological reading from within Karanga faith communities
(Stellenbosch : Stellenbosch University, 2009-12) Chomutiri, E. M.; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: The thesis is mainly concerned with Jesus’ perspective on suffering according to John 9. The dramatic events in John 9 were triggered by a question by Jesus’ disciples about the cause of an unnamed blind beggar’s blindness. The disciples wanted to know whether the blindness was caused by the beggar’s sins or by the sins of his parents (τίς ἥμαρτεν; – 9:2). Jesus, however, instead of addressing the cause of the man’s blindness, surprisingly and ironically shifted the focus to its purpose: “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him” (ἵνα φανερωθῃ ̂τὰ ἔργα του ̂θεου ̂ἐν αὐτῳ ̂– 9:3). Ultimately, it is not the man’s blindness that is the issue in John 9, but how people understand Jesus as the revelation of God. This radical shift in perspective, and its implications for first and later audiences/readers of John’s Gospel, is the main question to be addressed by the thesis. Because of Jesus’ response to the disciples’ question, the researcher chose John 9 as a key section for understanding Jesus’ perspective on suffering. The purpose of the study is to explore the nature and implications of Jesus’ response to the blind beggar’s condition – particularly in opening up new possibilities of experiencing God’s presence in Jesus the Messiah, the giver of light and life. Chapter 1 of the thesis is the introduction of the investigation covering the research problem, hypothesis, motivation for the study, its proposed contribution, preliminary studies undertaken and the methodology to be followed. The research was done through a narratological reading of John 9. Chapter 2 contributes to the research question by explaining different elements of narrative theory such as implied author, implied audience or readers, narrator, characters, point of view, settings and plot development. Since these are major elements of a narrative theory, the same elements will be used in the following chapters of the thesis. Chapter 3 analyses the narrative of John 9:1-41 according to the categories discussed in chapter 2 of the thesis. The main question to be addressed is Jesus’ response to his disciples’ question regarding the cause of the beggar’s blindness. For Jesus it is not the cause of the man’s physical blindness that is the issue, but the cause of the spiritual blindness of the Jews who do not recognise him as God’s Messiah (cf 9:2, 41). The structure of John 9 takes the form of a drama in seven scenes. The purpose of this chapter of the thesis is to explore who Jesus is – inter alia through the (speech) acts of different characters in the seven scenes, through different settings, and the plot development in John 9. Chapter 4 elaborates on the research question with respect to John 9 by focusing on Jesus and suffering in the post-synagogal movement. The investigation into the relationship between Jesus and suffering in John 9 is extended to John 10-12 where the narration continues of Jesus giving light and new life to people. The anti-language in John’s Gospel reflects a new social group that upheld an alternative reality that ran counter to the social realities of society at large. In the final analysis John had a clear and explicit purpose in mind: “These miraculous signs are written that you may believe that Jesus is the Christ, the Son of God and that by believing you may have life in his name” (20:31). Chapter 5 of the thesis focuses on the Karanga people’s interaction with the implied narratological purpose of John 9. The traditional belief of the Karanga is that any kind of illness, misfortune or death is a consequence of sin committed by a member of the community or family, which seems to be analogous to Jewish beliefs according to the disciples’ question in John 9:2. This belief is challenged fundamentally by Jesus’ practical yet ironical response. Chapter 5 of the thesis discusses the anticipated response to John 9 of present-day Karanga faith communities. It concludes by suggesting new faith responses to the Karanga people’s experience of illness and death, according to Jesus’ perspective on suffering in John 9.
Preaching about the Last judgment in the New Testament? : a hermeneutical approach to the portrayal of the Last Judgment in Luk 16:19-31 and Rev 20:11-15
(Stellenbosch : Stellenbosch University, 2006-12) Kuenstel, Annegret; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This assignment deals with the question of whether and how it is possible to preach about texts on the last judgment in the New Testament under the premise of a merciful God. This question will be approached from a hermeneutical angle. Therefore the researcher will, after some introductory comments, deal with two different texts about the last judgment (Luk 16:19-31 and Rev 20:11-15) and investigate them exegetically. This will form a large part of the assignment. After the exegesis, a homiletical as well as a systematical reflection will be done on these specific biblical texts. Each of these chapters will conclude with a draft of a sermon on the texts, showing what a possible sermon on these texts may look like. In the last chapter, the researcher will summarize the approaches she used on her way from the biblical texts to the sermons. A general outline of different approaches depicting how a sermon on the last judgment in the New Testament can be done is followed. The researcher will come to the conclusion that it is possible to preach about the last judgment in the New Testament under the premise of a merciful God. She shows this in dealing with the biblical texts in exegetical and contextual, rhetorical and historical, theological and homiletical ways.
Purity : blessing or burden?
(Stellenbosch : Stellenbosch University, 2002-03) Depoix, D. J.; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: During the history of Israel the concept of "purity" had developed as a way in which God's people could honour his holiness and draw nearer to him, as a sanctified nation. By the time of Jesus, in Second Temple Judaism, the purity system had become restrictive. This had been influenced by political and social developments, including an increased desire to withdraw from Hellenistic and other factors which were seen as contaminating the integrity of Judaism. There were diverse perceptions regarding the achievement of the purity of Israel, including militaristic confrontation and expulsion of alien occupation forces, stricter adherence to the Law and, in some cases, total withdrawal from general society (such as at Qumran). It was, however, particularly the Pharisaic imposition of the supplementary oral tradition, supposed to clarify the written Law, which imposed hardship on those who, through illiteracy or inferior social status, were unable to meet all the minute provisions which would ensure ritual purity. The expansion of the Law of Moses by the commentary of the rabbis, which over time became the entrenched oral "tradition of the fathers", was originally intended to promote access to God by clarifying obscure points of the Law, in the pursuit of purity. However, this oral tradition had, in fact, become an instrument of alienation and separation of the ordinary people not only from the Pharisees, who considered themselves as the religious elite, but also from God. The common people, that is, a large section of the population, felt rejected and on the outside of both religious and social acceptance. On the material level they also suffered under a heavy tax burden, from both Temple and State, which aggravated their poverty. It was this situation which Jesus confronted in his mission to change the ideological climate and to reveal the Kingdom of God as being accessible to all who accepted the true Fatherhood of God, in penitence and humility. He denounced the hypocrisy which professed piety but which ignored the plight of those who were suffering. Hark 7 : 1-23 symbolizes the difference between the teaching and practice of Jesus and that of the Pharisees, and provides metaphorically a pattern of Christian engagement which is relevant in the South African situation today. The Christian challenge is to remove those barriers, both ideological and economic, which impede spiritual and material well-being within society. By active engagement, rather than by retreating to the purely ritualistic and individualistic practice of religion, the realization of the Kingdom of Heaven, as inaugurated by Jesus, will be advanced.
Reading John’s gospel within its socio-political context : a rhetorical analysis of John 8:12-59
(Stellenbosch : Stellenbosch University, 2019-12) Qina, Axolile Ntsika Mandaba; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: John 8:44 is a verse that has often justified Christians’ traditionally negative attitude towards Judaism, by indicating that the Judeans’ father is the devil, hence supporting the historical labelling of Jews as “children of Satan”. This kind of embarrassment regarding the reception history of a text happens when we limit our interpretation to its linguistic context only, instead of accounting for the historical, ideological, and sociological dimensions of the text as well. Texts are usually written in response to changing social circumstances. It is important, then, to realise that when we approach the Bible in general, and the New Testament in particular, we are not reading about people or characters who have fixed, homogeneous, and hypostatised religious identities, but about groups who are developing and formulating their identity within a diverse and changing social milieu. Therefore, reading John 8:12-59 within its socio-political context, aims at exploring the identity of the characters involved by understanding the text within the socio-historical world from which it originated. A rhetorical analysis of John 8:12-59 within its socio-political context attempts, therefore, to solve the interpretation problem referred to above by accounting for the historical, ideological, and sociological contexts of its time.
Rereading Hebrews for liberating interdependence from within a Zimbabwean Mbire context
(Stellenbosch : Stellenbosch University, 2005-12) Chimeri, Dudzirai; Mouton, Elna; University of Stellenbosch. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: As modern society becomes more complex and diverse, a colonial reading paradigm is increasingly becoming less plausible and has reached a point at which it is no longer possible to play tricks with colonized peoples. It belongs to a period and expresses an outlook with which we can no longer identify. A new epoch in the field of reading has opened. What we see in a postcolonial paradigm is a radical shuffling of the cards into a new pattern. This study argues that a postcolonial assumption of a plurality of contexts of salvation is a liberating paradigm that proceeds along a path that includes the acceptance of the independence and separate character of the various religions and the avoidance of superordination-subordination relationships. It acknowledges and seeks to detect religious intolerance and to encourage an approach that celebrates human cultural diversity—a rainbow religion or religious landscape. In this study a colonial reading paradigm of the bible in general and the letter to the Hebrews in particular, is turned on its head and colonial conception of supersessionism – an absolute claim to superiority – rendered largely obsolete. It is no longer a case of business as usual. As the Christian assumption of absolute claims to superiority over non-Christian religions is increasingly becoming less plausible – in fact, obsolete – and no longer make sense to many people, collective and collaborative efforts are an ideal alternative. There is a need to create space for other religions to work in partnership with the Christian religion in our unprecedented communicational, democratic and pluralistic cultural contexts where we rub shoulders with devotees of non-Christian religions. A pluralistic form of religious environment, where there is no one religion with preferential privileges, is an ideal thing in our contexts. We need a different conceptualization of the role of religion, where non-Christian religions are viewed not as demonic, false or inferior, but as worthy colleagues in the religious quest. They are alternative and valid version of religious faith as well. The idea that the ultimate reality, the cosmic power, has dealt with only one segment of humankind, the Christian people, and that ideally there should be one, and only one, universal religion should be rejected. Moreover, for Christian people to be receptive to non-Christian religions does not entail abandoning or betraying the Christian religion. It simply entails appropriating insights previously unavailable to them. The idea that the Euro-American Christian theoretical line carries automatic evaluative judgements should now be regarded as decidedly outdated.
Socio-cultural and gender perspectives in John 7:53-8:11 : exegetical reflections in the context of violence against women in Zambia
(Stellenbosch : Stellenbosch University, 2016-02-18) Lungu, James; Mouton, Elna ; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Considering the numerous moral dilemmas facing the world of the twenty-first century, gender-based injustice is just one such example, and can be seen in the many occurrences of male violence against women. This has become a daily reality for women across the globe, and in Zambia in particular. This real life concern is on the increase and continues to affect various aspects of women’s lives, such as their social, economic, physical, and spiritual well-being – even to the point of death. I began this research project with a brief excerpt of my own personal story and exposure to such violence within my own family and community. The dilemma of male violence against women is not just a contemporary matter confined to our present age. It can be traced as far back as the first century Jewish context in which Jesus lived and ministered. The Bible – a Christian document written from a pre-dominantly male perspective – has passages that elevate the status of men over that of women, creating a platform conducive to female oppression. Although the focus here has been on gender inequality, there are, however, some Scriptures that appear to speak of gender equality. In spite of the latter, gender inequality in the Bible is often (over)emphasised and interpreted in a way that a number of scholars have identified as a literal approach to biblical interpretation. In this study, I ascribe this one-sided view as the main cause of gender-based violence against women in Zambia. This study adopted John 7:53-8:11 as the potential text to address the moral dilemma of gender-based violence against women. A multi-dimensional exegetical method of study with three dimensions, namely: literary (cf. chapter 2), socio-cultural and historical (cf. chapter 3), as well as the theological-rhetorical dimension (cf. 4) was adopted in the quest to find a well-balanced method for reading biblical texts that are life-giving in terms of addressing these ethical challenges of gender violence. Upon exegetical reflection, the outcomes of the above-mentioned dimensions were noted in their appropriation within the Zambian context of gender-based violence against women (cf. chapter 5). The relevance of the study in view of John 7:53-8:11 to both the Johannine and Zambian context is as follows: the scribes and the Pharisees’ appeal to the Law of Moses in condemning an adulterous woman in the absence of the man she is accused of committing the act with, opened up discussions on the probable socio-cultural and gender perspectives which facilitated and endorsed their actions. The first century context of the Mediterranean world in which I situate Johannine story viewed people in terms of gender. This often led to men being advantaged over women in terms of their prescribed roles, duties, as well socio-cultural and gender expectations. Although this seemed to have been the normal way of life, Jesus challenged it through what I regard as two rhetorical strategies, that of his posed silence and re-interpretation of the Law of Moses, which was life giving for the victim who was then set free. The story of the adulterous woman brings relevance to the Zambian context with regards to the abuse of women through gender-based violence, owing to socio-cultural and gender values that advantage men over women. The role Jesus plays in the story restores the human dignity of the victim, bringing hope to both victims and the church in Zambia in their fight against this vice. Most of all, the church is challenged to adopt a balanced method for interpreting the Bible, which – if interpreted incorrectly – remains a potential document for gender abuse.
Suffering, submission, silence? rereading 1 Peter through a lens of trauma
(Stellenbosch : Stellenbosch University, 2019-12) De Kock-Malan, Annemarie Susan; Mouton, Elna ; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: For many years, First Peter has had the reputation of being an “exegetical stepchild” in New Testament studies. It is typically associated with the terms “suffering”, “submission” and “silence”, as suggested in the main title of the dissertation. The argument of the study is that there is another prevalent dimension regarding 1 Peter, namely the presence of trauma. This dissertation examines the deeper embeddedness of these three associations with the letter by means of multidimensional exegesis as methodology and trauma theory, as developed by Shelly Rambo, as theoretical (hermeneutical) framework. Rambo’s point of departure is that trauma distorts memory and concept of time, it causes a loss for words and communication about trauma and that trauma distorts the relationship of an individual to their physical body, as well as social networks. The methodology and theoretical framework serve as conversation partners in the dissertation in an attempt to answer the main research question: How can 1 Peter be read from a 21st century perspective, to respect its nature and purpose as an ancient canonised text? The methodology and theoretical framework are appropriated in the first place to examine whether 1 Peter can be read as a text that reflects a situation of trauma. This is done by means of studying literary, socio-historical and rhetorical aspects of the text to see if and how trauma shattered the lives of 1st century CE Jesus followers. The core of this leans towards the rhetorical situation that the author sees or anticipates – an exigence that probably motivated him to write this letter. Secondly, with the help of multidimensional exegesis and trauma theory, this study examines alternative perspectives or coping strategies that the author probably suggests to the audience for them to cope with their trauma and to live life beyond it. Here, the suffering and death of Jesus Christ, God’s story with Israel as found in the Hebrew Scriptures and the emphasis on identity and ethos (especially in terms of temple metaphors, family and household language), stand central. This leads to possible coping strategies for present-day South African believers to cope with their trauma (with the focus on community), namely the sacraments of baptism and the Eucharist. This study does not suggest that 1 Peter gives easy answers to the realities of trauma. Journeying with trauma is complex in nature and the possibility to be traumatised over and over again is a reality. However, the study wishes to communicate that there is more to 1 Peter than has typically been assigned to the letter and that the author seems to focus on encouraging the audience (1st century CE and present-day) to perceive their trauma differently, and even offers the possibility of life after trauma.
The transformative ethos of Ephesians 5:21-33 and its implications for a contemporary South African context
(Stellenbosch : Stellenbosch University, 2003-03) Adams, David; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: The New Testament passage that treats the dynamics of the marriage relationship most extensively is Ephesians 5:21-33. This passage is embedded in the Ephesian domestic code, which employs a conventional form used widely in the first-century Mediterranean world and which consequently reflects a patriarchal hierarchy. Does this, however, imply that Ephesians is advocating a marriage relationship that is patriarchal and hierarchical, or does this passage point beyond the particular first-century cultural context to a loftier ideal? Scholars are today divided in their assessments of Ephesians 5:21-33. Some regard the passage as a reactionary accommodation to the status quo, while others excuse this social conformity as being necessitated by a struggle for survival in a hostile first-century world. This thesis seeks to re-read Ephesians 5:21-33 rhetorically against the background of the socio-historical context of the first-century Mediterranean world and prevailing perspectives on the status of women, domestic social structures, and marriage. It takes into consideration the general rhetorical thrust of Ephesians as a whole, the particular way in which Ephesians 5:21-33 is framed textually, as well as the structure, content and uniquely Christological context. Such a re-reading shows that the conventional household code of the first century is in fact infused with a radical transformative ethos which subtely, but significantly, challenges the patriarchal hierarchy. For, it invites readers to step into a new, alternative reality in Christ, thereby entering a place of ongoing reorientation in their marriage relationships, embracing an attitude of mutual submission and other-centred service towards each othera marriage relationship modeled on the relationship between Christ and the church. This points to the conclusion that it is this transformative ethos in Ephesians 5:21-33 that is transculturally normative rather than the first-century patriarchal hierarchy in which it is embedded. This has profound implications for pastoral ministry in present-day South Africa, for readers from more traditional backgrounds often read this passage as simply reinforcing the patriarch ally hierarchical status quo, while readers from less traditional backgrounds may tend merely to dismiss it as archaic and irrelevant. In reality, the transformative ethos of Ephesians 5:21-33 provides an ongoing challenge to both authoritarian hierarchical marriage structures on the one hand, and laissez faire egalitarian marriage relationships on the other, while holding out a compelling vision - a vision of a magnificent other-centred marriage partnership under the lordship of Christ.
The voice of the voiceless : reading Luke 1:46-55 in the context of HIV/AIDS in response to Elisabeth Schüssler Fiorenza’s feminist theology
(Stellenbosch : Stellenbosch University, 2013-12) Kim, Elizabeth Min Hee; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: A biblical truth tends to function in the politics of meaning formation, where cultural norms and values of society direct a biblical reading, which in turn further affirms and constructs social ideals. Specific to this study is the problem of the patriarchal framework that has shaped the prophetic reading of the Magnificat (Luke 1:46-55). Feminist scholars problematize patriarchal characteristics of the text and question religious formulations of gender norms that create unequal gender relations in society. This study presents a prophetic-critical reading of the Magnificat in light of the rhetorical functions of the text. To this end, chapter two evaluates Elisabeth Schüssler Fiorenza‘s theories of feminist praxis to sharpen a reading lens for the exegetical chapter which follows. In chapter three, it illustrates a propagandistic character of the text, intended by the implied author, in order to free the text from a patriarchal reading. Chapter four illustrates the rhetorical functions of the text in a new contemporary context of HIV/AIDS in South Africa. This is accomplished by means of a variety of social, political, economic and religious systems of meaning formation, in the form of a letter, hypothetically addressed to a contemporary benefactor, Queen Elizabeth II.
Wie van julle is wys en leef verstandig? : 'n multidimensionele lees van die Jakobus-brief, op weg na 'n etos van historiese lees en verantwoordbaarheid van die ekklesia
(Stellenbosch : Stellenbosch University, 2014-04) De Kock, Annemarie Susan; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: In South Africa there are various gender and health issues. These issues influence and challenge South African faith communities in their daily existence. This is further justified and enhanced by unethical Biblical interpretation. This study proposes that faith communities in present-day South Africa, where faith communities‘ social wellbeing is endangered, could be responsible receivers of the Bible. This may happen through a multidimensional reading of the letter of James towards an ethos of historical reading and accountability. A multidimensional reading of the letter of James proposes that the text, social and moral world of the writer and the first historical receivers, the possible rhetorical effect of the letter, the ideological perspectives that can be seen in the letter as well as the context, as well as the history of reception of this letter must be taken into account when the possible rhetorical effect for present-day receivers is investigated. An ethos of historical reading and accountability asks believers to respect the historical embeddedness of the text, to read the text in ways which do justice to the nature of the text and to account for the possible ethical consequences of their reading of a text. A multidimensional reading of the letter of James has the transformational potential to make the above mentioned a reality. A multidimensional reading of the letter of James furthermore suggests with regards to gender and health issues that present-day receivers of the Bible should become communities of character where the Bible is read in life-giving ways to make ethical biblical interpretation a reality. Thus South African faith communities may become agents of hope in present-day South Africa. Chapter one functions as the introduction to this study. In chapter two the letter of James is read with regards to the textual and literary aspects of the letter. In chapter three the social and moral world of the letter of James is investigated. In chapter four the pragmatic aspects (theological and rhetorical aspects) of the letter of James is focused on. Chapter five consists of a conclusion and summary of this study where gender and health issues, ethical biblical interpretation and the letter of James are brought together.

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