scholarly journals Ruminating on Justin S. Ukpong’s inculturation hermeneutics and its implications for the study of African Biblical Hermeneutics today

2016 ◽  
Vol 72 (1) ◽  
Author(s):  
Madipoane Masenya
Keyword(s):  
New Testament ◽  
Biblical Text ◽  
African Continent ◽  
Biblical Hermeneutics ◽  
Late Professor ◽  
The Past ◽  
Biblical Scholarship

In African biblical scholarship, the concept of inculturation hermeneutics has come to be almost, if not always, linked to the late Professor Justin S. Ukpong, the Nigerian New Testament scholar. In inculturation hermeneutics, argued Ukpong, the past of the biblical text is not supposed to be studied as an end in itself, but as a means to an end. Ukpong (2002) could thus argue: ‘Thus in inculturation hermeneutics, the past collapses into the present, and exegesis fuses with hermeneutics’ (p. 18). What does Ukpong’s concept of inculturation hermeneutics actually entail? Which implications does his notion of the fusion of exegesis and hermeneutics have for the theory and praxis of African Biblical Hermeneutics particularly on the African continent today? The preceding questions will be engaged with in this article.

scholarly journals Leksem drabant (Act 23,23) w Nowym Testamencie Biblii gdańskiej (1632) w przekładzie Daniela Mikołajewskiego

2020 ◽  
pp. 135-151
Author(s):  
Tomasz Lisowski ◽  
Keyword(s):  
Twentieth Century ◽  
New Testament ◽  
16Th Century ◽  
Biblical Text ◽  
The Past ◽  
Polish Language

In a verse of Act 23,23 in Biblia gdańska (1632) translated by Daniel Mikołajewski, an equivalent of Greek lexeme δεξιόλαβος ‘probably a spearman or slinger’, the noun drabant is used, which is unique, compared to its counterpart – oszczepnik – in Biblia translated by JakubWujek (1599). It may have been borrowed from the Czech language in the second half of the 16th century. In the Polish language of the time it was not a very widespread lexeme, maybe of erudite nature. It appeared in the text of Biblia gdańska taken from the Czech Biblia kralicka. Among Protestants at that time, as a military term, it could have evoked associations with the religious Hussite Wars. The lexeme drabant survived in the biblical text of the Evangelist circles until the second half of the twentieth century. Given the fact that in that century it was already an archaic word, it was not used in new testament translations which followed the translational tradition of Biblia gdańska. And probably it became fixed in the consciousness of the faithful of Evangelist churches as a memorable reminder of the past. For centuries that lexeme, along with other lexemes characteristic of Biblia gdańska caused lexical distinctiveness of that Evangelist translation compared to the Catholic translation by Jakub Wujek.

scholarly journals Making the States’ Translation (1637): Orthodox Calvinist Biblical Criticism in the Dutch Republic

2017 ◽  
Vol 110 (3) ◽  
pp. 440-463
Author(s):  
Dirk van Miert
Keyword(s):  
Seventeenth Century ◽  
Thomas Hobbes ◽  
Dutch Republic ◽  
Biblical Text ◽  
Biblical Criticism ◽  
New Science ◽  
The Past ◽  
Biblical Scholarship ◽  
The Enlightenment ◽  
History Of

In the study of the history of biblical scholarship, there has been a tendency among historians to emphasize biblical philology as a force which, together with the new philosophy and the new science of the seventeenth century, caused the erosion of universal scriptural authority from the mid-seventeenth century onwards. A case in point is Jonathan Israel's impressive account of how biblical criticism in the hands of Spinoza paved the way for the Enlightenment. Others who have argued for a post-Spinozist rise of biblical criticism include Frank Manuel, Adam Sutcliffe, and Travis Frampton. These scholars have built upon longer standing interpretations such as those of Hugh Trevor-Roper and Paul Hazard. However, scholars in the past two decades such as Anthony Grafton, Scott Mandelbrote and Jean-Louis Quantin have altered the picture of an exegetical revolution inaugurated by Thomas Hobbes (1588–1679), Spinoza (1632–1677), and Richard Simon (1638–1712). These heterodox philosophers in fact relied on philological research that had been largely developed in the first half of the seventeenth century. Moreover, such research was carried out by scholars who had no subversive agenda. This is to say that the importance attached to a historical and philological approach to the biblical text had a cross-confessional appeal, not just a radical-political one.

scholarly journals CROSSING BOUNDARIES. THE TRANSFORMATIVE POTENTIAL OF INTERCULTURAL BIBLE READING IN SECULAR / POST-SECULAR CONTEXTS

Scriptura ◽  
2021 ◽  
Vol 120 (1) ◽  
pp. 1-13
Author(s):  
Louis Jonker
Keyword(s):  
Cultural Values ◽  
New Testament ◽  
Biblical Interpretation ◽  
Biblical Hermeneutics ◽  
The Bible ◽  
Biblical Scholarship ◽  
Transformative Potential ◽  
Values And Beliefs ◽  
Biblical Texts ◽  
Bible Reading

Intercultural biblical hermeneutics is a fairly recent development in biblical scholarship in general. It emphasises that biblical interpretation almost always takes place in contexts where an array of cultural values and beliefs determine the outcome of the interpretative process. Although this branch of biblical hermeneutics emerged from the need to reflect theoretically on how Christians from different socio-cultural and socio-economic contexts engage the biblical texts, and one another on account of those texts, this approach may also be widened to include the interpretation of the Bible in non-Christian contexts (including the contexts of other religions and secular contexts) or even to engage in discourse on the interpretation of authoritative texts of different traditions (such as the Qur’an in Islam, in addition to the Tenakh of Judaism, and the Old and New Testament of Christianity). In research on intercultural biblical hermeneutics, it has been noticed that intercultural interpretation holds enormous transformative potential. My paper will examine how this could be of use in engagements between religious, secular and post-secular contexts.

Covenant in the Old and New Testaments: Some Current Research (1994-2004)

2005 ◽  
Vol 3 (2) ◽  
pp. 263-292 ◽  
Author(s):  
Scott Hahn
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Canonical Function ◽  
The Past ◽  
Biblical Scholarship ◽  
Covenantal Nomism ◽  
New Perspective ◽  
Kinship Bonds ◽  
Made In

The amount of biblical scholarship on covenant over the past decade is not great; however, significant work on the definition and taxonomy of covenant has helped to overcome certain reductionistic tendencies of older scholarship, which has contributed, in turn, to a better grasp of the canonical function of the term in the Old and New Testaments. In Old Testament scholarship, the idea that covenant simply means ‘obligation’ and is essentially one-sided (Kutsch, Perlitt) has been largely abandoned in favor of the view that covenants establish kinship bonds (relations and obligations) between covenanting parties (Cross, Hugenberger). There is also broad recognition that the richness of the concept cannot be exhausted merely by analyses of occurrences of berith or certain related phrases. In New Testament scholarship, some small strides have been made in assessing the significance of covenant in the Gospels; whereas discussion of covenant in Paul has been dominated by the ‘New Perspective’ debate over ‘covenantal nomism’. Finally, some light has been shed on the meaning and significance of diatheke in two highly controverted texts (Gal. 3.15-16; Heb. 9.16-17).

On Method

2018 ◽  
pp. 18-39
Author(s):  
Laura Salah Nasrallah
Keyword(s):  
Material Culture ◽  
New Testament ◽  
Imperfect Information ◽  
Biblical Text ◽  
The Past ◽  
Biblical Archaeology ◽  
Local Contexts ◽  
Archaeological Materials ◽  
Full Study ◽  
The Mediterranean

Those who use archaeology to interpret New Testament texts run the risk of reintroducing past problems: Orientalist underpinnings that assume that the Mediterranean is static, unexamined feelings about the numinous nature of an object, the idea that archaeology gives a clear window onto the past. In addition, “biblical archaeology” has often served historical positivism, with object or inscription used to “prove” some biblical text or character. Yet, despite these problems in “biblical archaeology,” archaeological materials are necessary for a full study of antiquity. Evidence from material culture allows for a deeper understanding of local contexts and fuller, if imperfect, information about the lives of the less than elite. Moreover, by paying attention to material culture, we enter into a larger conversation about how to write history, particularly in conversation with feminist materialist historiography and recent theories that take seriously the idea that objects themselves have agency.

Recent Work on the Georgian New Testament

1957 ◽  
Vol 19 (1) ◽  
pp. 82-93 ◽  
Author(s):  
D. M. Lang
Keyword(s):  
Recent Work ◽  
New Testament ◽  
Harvard University ◽  
Biblical Text ◽  
Late Professor ◽  
General Terms ◽  
New Testament Studies

In 1955, the appearance in the Patrologia Orientalis of the Old Georgian version of St. Luke's Gospel brought to a successful conclusion the project initiated some thirty years ago by the late Professor Robert P. Blake of Harvard University, namely the critical editing of the famous Adysh (or Adishi) Gospel manuscript, copied at Shatberd in Tao-Klarjet'i in A.D. 897, and later removed thence to be preserved in a remote village in highland Svanet'i.1 After Blake's death in May 1950, his work was brought to completion by Canon M. Brière, who had already collaborated on the edition of St. John.2 Now that their pioneer work has made this important Biblical text fully accessible to Western scholars, the time seems ripe to attempt a brief survey in the most general terms of recent work published or in progress in Georgian New Testament studies.

scholarly journals Historical Jesus research and relevance in South Africa

2009 ◽  
Vol 65 (1) ◽  
Author(s):  
Pieter J.J. Botha
Keyword(s):  
South Africa ◽  
South African ◽  
New Testament ◽  
Historical Jesus ◽  
South African Context ◽  
The South ◽  
The Past ◽  
Biblical Scholarship ◽  
African Context

A brief review of significant developments in South African historical Jesus research during the past three decades is given. Although historical Jesus investigations are not characteristic or even dominant in South African New Testament scholarship, some of the achievements of the scholars working in this field are not only significant contributions to the discipline but are also of considerable relevance to the challenges facing biblical scholarship in general in the South African context. South African historical Jesus publications show a distinct development from the almost unproblematic application of Jesus’ words and actions at the earlier stage to a sophisticated and nuanced juxtaposing and interrelating of modern and ancient settings at the present time. It is suggested that these developments can contribute to the exploration of alternative and appropriate theological discourses.

scholarly journals Iho Ayo/ Mekgolokwane/Ululations/Festschrift: Dedicated to Prof David Tuesday Adamo, the Decoloniser of Old Testament Studies in Africa

2021 ◽  
Vol 34 (2) ◽  
pp. 1-16
Author(s):  
Madipoane Masenya
Keyword(s):  
South Africa ◽  
Old Testament ◽  
African Continent ◽  
Journal Articles ◽  
Special Issue ◽  
Biblical Hermeneutics ◽  
Biblical Scholarship ◽  
Research Publications ◽  
Curriculum Vitae ◽  
The Voice

A powerful voice from the Western part of the continent of Africa! A voice that could be heard not only through the presence of its owner at our annual Old Testament Society of South Africa (OTSSA) meetings but also more importantly, for the purpose of this introduction, in several issues of Old Testament Essays (OTE), one of our prestigious journals locally and continentally. It is the journal that now contains the ululations (read: Festschrift) to honour this voice. This is the voice of none other than one of our very own Nigerian African Old Testament scholar, Professor David Tuesday Adamo. He is one of the key scholars who have made important contributions to the field of African Biblical Hermeneutics. Adamo's refreshing voice, given the American and Eurocentric training and orientation which have shaped and continue to shape biblical scholarship on the African continent, has been loud and clear. Adamo's persuasion that there is African presence in the Christian Scriptures, that is, both in the Hebrew Bible and in the Second Testament, has been felt, as will also become evident from the essays contained in this special issue and his curriculum vitae as well as in his numerous research publications including his books and journal articles.

Is There a Room for Queer Desires in the House of Biblical Scholarship?

2015 ◽  
Vol 23 (3) ◽  
pp. 399-427
Author(s):  
Luis Menéndez-Antuña
Keyword(s):  
New Testament ◽  
Biblical Text ◽  
Comprehensive Account ◽  
Biblical Scholarship ◽  
Recent Developments

When tackling the issue of homosex, New Testament interpreters either read the biblical text as continuously relevant to our present (continuism) or as completely estranged from contemporary conceptions of desire (alteritism). This article explores the historiographical styles underlying both hermeneutical strategies to argue that, despite their many advantages, continuism and alteritism both have homophobic and/or queerphobic foundations and occlude from contemporary debates of sexuality’s multiple queer desires and practices (like “straights” having queer sex). By surveying recent developments in queer historiography, I conclude that no comprehensive account of desire is equipped to account for the present, and, thus, virtual dis/identifications with the biblical past cannot be guaranteed or foreclosed.


Toward a Dialogic Hermeneutics

2017 ◽  
Vol 39 (1) ◽  
pp. 46-67 ◽  
Author(s):  
Nicoletta Gatti
Keyword(s):  
Biblical Theology ◽  
Biblical Text ◽  
African Continent ◽  
Biblical Hermeneutics ◽  
Call To Action ◽  
Face To Face ◽  
Dialogic Approach ◽  
Study Case ◽  
Akan Culture ◽  
Specific Culture

Since the rise of African Biblical Hermeneutics, several different approaches have been developed in order to contextualize the Word within the African continent. However, excessive emphasis on context and culture runs the risk of generating a pseudo-biblical theology, not concretely founded on the Scriptures. Using Gen 4:1-16 as a study case, the article explores a dialogic approach to interpretation, respectful of both the biblical text and the receiving culture. Text and culture are placed “face to face” so that from their dialogue a call to action may arise addressed to the community of believers living in Ghana. After proposing an exegetical analysis of the text, the call to action in the text is brought into dialogue with a specific culture of Ghana (the Akan). With the help of traditional proverbs, the article analyses the assumptions with which the Akan culture encounters the text and the challenges that the text poses to the culture.

Sign in / Sign up

Export Citation Format

Share Document