scholarly journals Beroep op die skrif in die vorm van etiese standpunte, Deel 2: ’n Etiese verstaan van die vrou in die Bybel

2012 ◽  
Vol 46 (2) ◽  
Author(s):  
Adriaan L. Rheeder
Keyword(s):  
Point Of View ◽  
Previous Article ◽  
Empirical Knowledge ◽  
Theological Interpretation ◽  
Historical Method ◽  
Women In The Bible ◽  
The Bible ◽  
Ethical Point ◽  
Point Of Departure ◽  
The Church

In ’n vorige artikel is beredeneer dat die grammaties-historiese metode van Skrifuitleg as kreatuurlike geskrif nie meer voldoende is vir alleengebruik in Skrifvertolking nie en dat dit met ander uitgangspunte aangevul moet word. In aansluiting by twee hermeneutiese uitgangspunte wat in ’n vorige artikel behandel is (Rheeder), word in hierdie artikel ’n verdere drie hermeneutiese vertrekpunte bespreek, naamlik teenkultuur, nie-wetenskaplike skopus en moreel-etiese vertolking. Die teenkulturele vertrekpunt gaan uit van die oortuiging dat outentieke getuienis in die Skrif gevind word in dit wat verskil (afwyk) van die omliggende antieke kultuur, terwyl die nie-wetenskaplike skopus vertrekpunt uit gaan van die standpunt dat wetenskaplike (of empiriese) kennis in die Bybel buite die skopus of bedoeling van die Skrif staan. Die moreel-teologiese vertolking as vertrekpunt van die standpunt uitgaan dat ’n moreel-teologiese beoordeling van liefde die keuse tussen twee konflikterende, maar beide aanvaarbare, interpretasies moet begelei. Daar word tot die gevolgtrekking gekom dat ’n etiese verstaan van die posisie van die vrou beteken dat die vrou as gelykwaardig aan die man beskou en so behandel moet word, wat beteken dat die vrou, net soos die man, tot enige amp in die kerk toegelaat mag word.Appeal to Scriptures in the formation of an ethical point of view: An ethical understanding of women in the Bible. In a previous article it was argued that the grammatical-historical method  of  Bible  exposition  was  no  longer  sufficient  as  sole  method  and  should  be supplemented with other hermeneutical points of departure. Following the discussion of two hermeneutical points in a previous article (Rheeder), this article will discuss three other hermeneutical points of departure, namely counterculture, non-scientific scope and moral-ethical interpretation. The counter-cultural point of departure is based on the belief that authentic witness in Scripture is found in that which is different (that which deviates) from the surrounding ancient culture, while a non-scientific scope starts from the view that scientific (or empirical) knowledge in the Bible is outside the scope or intent of Scripture. The point of departure of the moral-theological interpretation is the view that a moral-theological evaluation of love should inform the choice between two conflicting but mutually acceptable interpretations. It is concluded that an ethical understanding of women in the Bible means that women should be regarded and treated as equal to men, which leads to the further conclusion that all offices in the church should be open to women.

scholarly journals Skrifberoep in die vorming van etiese uitsprake, Deel 1: ’n Etiese verstaan van die vrou in die Bybel

2012 ◽  
Vol 46 (2) ◽  
Author(s):  
Adriaan L. Rheeder
Keyword(s):  
Ethical Problems ◽  
Historical Method ◽  
Women In The Bible ◽  
The Bible ◽  
To Come ◽  
Human Side ◽  
The Right ◽  
Point Of Departure ◽  
The Church ◽  
Reasoning By Analogy

Na 30 jaar kon die grammaties-historiese metode van Skrifondersoek nie daarin slaag om die etiese probleem van die vrou in die kerklike ampte (en homoseksualiteit) in die GKSA op te los nie. Hierdie metode kan na alle waarskynlikheid nie meer as die enigste verklaringsmetode gebruik word nie en moet deur ander uitgangspunte aangevul word. In hierdie artikel word twee hermeneutiese uitgangspunte bespreek wat saam met die grammaties-historiese metode in die vertolking van die Skrif gebruik kan word. Hierdie hermeneutiese uitgangspunte sal gedemonstreer word in ‘n bespreking oor die etiese verstaan van die vrou in die Bybel, spesifiek soos dit op die vrou in kerklike ampte toegepas word. In aansluiting by laasgenoemde twee vertrekpunte word in ’n opvolgartikel ’n verdere drie hermeneutiese vertrekpunte behandel. Die twee hermeneutiese vertrekpunte wat in hierdie artikel behandel word, staan as reëldoelwit en analogie bekend. Die eerste hermeneutiese vertrekpunt gaan uit van die veronderstelling dat die reëldoelwit van ’n teks swaarder weeg as die teks self, terwyl analogie van die veronderstelling uitgaan dat analogie as beredenering ’n aanvaarbare en noodsaaklike vertrekpunt is. Bogenoemde hermeneutiese vertrekpunte (vyf in totaal) is op twee aannames gegrond. Ten eerste word aanvaar dat die Bybel, alhoewel ’n goddelike boek, ’n besliste kreatuurlike kant het wat in die vertolking daarvan in ag geneem moet word. Tweedens word geredeneer dat die Skrif nie ’n  teologiese boek is nie, wat beteken dat gelowiges in etiese sake waaroor daar twee verstaansmoontlikhede bestaan, die reg gegun moet word om self die Skrif te vertolk. Daar word tot die  gevolgtrekking gekom dat ’n etiese verstaan van die vrou daartoe moet lei dat die vrou as gelykwaardig aan die man beskou en behandel moet word, met die gevolg dat die vrou tot alle ampte in die kerk toegelaat moet word.Appeal to Scripture in the formation of ethical judgments, Part 1: An ethical understanding of women in the Bible. After 30 years of using the grammatical-historical method of Bible interpretation, it can be said to have failed to solve the ethical problems in GKSA of women in clerical positions and homosexuality. This method can in all probability not be used as the only explanatory method and must be replenished by other hermeneutical viewpoints. In this article, two hermeneutical points of departure are discussed that can be used together with the grammatical-historical method in interpreting Scripture. These hermeneutical viewpoints will be demonstrated in a discussion of the ethical understanding of women in the Bible, specifically as applied to women in clerical offices. In a subsequent article, three further hermeneutical points of departure will be discussed. The two hermeneutical points of departure discussed in this paper are known as the rule of purpose and analogy. The first hermeneutic point of departure is based on the view that the purpose behind ‘n biblical rule outweighs the rule itself whereas analogy assumes that reasoning by analogy is an acceptable and necessary point of departure. The hermeneutical starting points (five in total) mentioned above are built on two underlying assumptions. Firstly, it is assumed that the Bible, though a divine book, has a definite human side and should be considered in interpretation. Secondly, it is argued that Scripture is not a theological book, which means that believers should be afforded the right to come to their own interpretation of Scripture in ethical matters on which there are two possible interpretations. The conclusion is that an ethical understanding of women in the Bible means that women should be regarded and treated as equal to men, with the result that women should be allowed to all positions within the church.

Inspiration and Textual Preservation: A Catholic Essay on the Bible

Pro Ecclesia ◽  
2021 ◽  
pp. 106385122199391
Author(s):  
James B. Prothro
Keyword(s):  
Textual Criticism ◽  
Multiple Forms ◽  
Theological Interpretation ◽  
The Bible ◽  
Single Text ◽  
Biblical Texts ◽  
The Church

The doctrine of inspiration grounds Christian use and interpretation of Scripture, making this doctrine at once theoretical and practical. Many theoretical accounts, however, restrict the “inspired” status of biblical texts to a single text-form, which introduces problems for the practical use of Scripture in view of the texts’ historical multiformity. This article argues that such restrictions of inspiration are theologically problematic and unnecessary. Contextualizing inspiration within the divine revelatory economy, this article argues that the Spirit’s same goals and varied activities in the texts’ composition obtain also in their preservation, so that we can consider multiple forms of a text to be inspired while acknowledging that not all forms are inspired to equal ends in the history and life of the church. The article concludes with hermeneutical reflections affirming that we, today, can read the “word of the Lord” while also affirming the place of textual criticism in theological interpretation.

Canons to the Left of Him: Brevard Childs, his Critics, and the Future of Old Testament Theology

1997 ◽  
Vol 50 (1) ◽  
pp. 1-38 ◽  
Author(s):  
Iain Provan
Keyword(s):  
Old Testament ◽  
18Th Century ◽  
Biblical Theology ◽  
Point Of View ◽  
The Bible ◽  
The Difference ◽  
Probable Origin ◽  
The Individual ◽  
The Relationship ◽  
The Church

It is well known that the seeds from which the modern discipline of OT theology grew are already found in 17th and 18th century discussion of the relationship between Bible and Church, which tended to drive a wedge between the two, regarding canon in historical rather than theological terms; stressing the difference between what is transient and particular in the Bible and what is universal and of abiding significance; and placing the task of deciding which is which upon the shoulders of the individual reader rather than upon the church. Free investigation of the Bible, unfettered by church tradition and theology, was to be the way ahead. OT theology finds its roots more particularly in the 18th century discussion of the nature of and the relationship between Biblical Theology and Dogmatic Theology, and in particular in Gabler's classic theoreticalstatementof their nature and relationship. The first book which may strictly be called an OT theology appeared in 1796: an historical discussion of the ideas to be found in the OT, with an emphasis on their probable origin and the stages through which Hebrew religious thought had passed, compared and contrasted with the beliefs of other ancient peoples, and evaluated from the point of view of rationalistic religion. Here we find the unreserved acceptance of Gabler's principle that OT theology must in the first instance be a descriptive and historical discipline, freed from dogmatic constraints and resistant to the premature merging of OT and NT — a principle which in the succeeding century was accepted by writers across the whole theological spectrum, including those of orthodox and conservative inclination.

Scripture

2017 ◽  
Author(s):  
Dale B. Martin
Keyword(s):  
Human Behavior ◽  
Theological Interpretation ◽  
The Bible ◽  
Modern Period ◽  
The Church

Many Christians in the modern period have worked with inadequate notions about what “scripture” is. They have often thought of the Bible as a rule book, a manual for human behavior, a source for scientific or historical facts, a constitution for modern structures, including the church, or even a sex manual. In order to proceed with an adequate theological interpretation of the Bible, Christians need to develop an adequate notion of what theological scripture “is.” Chapter 2 offers different and various ways of imagining the nature of scripture, as cathedral or space we occupy rather than a foundationalist source for ready-to-hand knowledge.

scholarly journals God as One

2019 ◽  
Vol 75 (1) ◽  
Author(s):  
Willem H. Oliver ◽  
Erna Oliver
Keyword(s):  
Early Church ◽  
Primary Sources ◽  
Christian Faith ◽  
Historical Method ◽  
Christian Religion ◽  
Point Of Departure ◽  
The Church ◽  
The Trinity

Two notions are discussed in this article, namely, the (unity of the) Trinity and God’s omnipresence. These two notions are deeply embedded in the Christian faith system and religion – they actually form both the basis and point of departure for the Christian religion. The aim of this article is to revisit the (Early Church and present) dogma of the Church about the Trinity and omnipresence of God as a result of the heresies and apologies linked to this dogma, and to rethink the notion of the concept ‘Trinity’ linked to God’s omnipresence. The historical method is used in the discussion of the (primary) sources and to reach the outcome.

scholarly journals Die verhouding tussen Ou-Testamentiese wetenskap en Teologiese interpretasie van die Bybel: Handelinge 8:26–40 as gevallestudie

2017 ◽  
Vol 73 (1) ◽  
Author(s):  
Anneke Viljoen
Keyword(s):  
Illocutionary Force ◽  
Theological Interpretation ◽  
The Bible ◽  
The Church

Theological interpretation of the Bible represents a broadening of the hermeneutical approaches available to an interpreter of Bible texts. As such, Theological interpretation of the Bible opens up the possibility to investigate and explore more aspects of the Bible text. Especially aspects that are in line with the nature of the Bible text such as Scriptures of the church as well as the illocutionary force of these texts. After a few introductory remarks concerning Theological interpretation of the Bible, three questions guided reflection on defining theological interpretation: first, Why Theological interpretation of the Bible?; second, What is Theological interpretation of the Bible not?; and third, What is Theological interpretation of the Bible? Last mentioned was explored on the basis of a focus text, namely Acts 8:26–40 that served as a case study.

Separating the Sheep from the Goats: Victorian Didactic Hymns

1976 ◽  
Vol 8 (3) ◽  
pp. 255-273
Author(s):  
Susan Smith Tamke
Keyword(s):  
Social Order ◽  
Point Of View ◽  
Religious Community ◽  
Charles Kingsley ◽  
Internal Colonialism ◽  
The Bible ◽  
The Poor ◽  
The Government ◽  
Behavioral Norm ◽  
The Church

Charles Kingsley complained in 1848, “We have used the Bible as if it were a mere constable's handbook—an opium-dose for keeping beasts of burden patient while they were being overloaded—a mere book to keep the poor in order.” Kingsley was outraged that religion should be used for the utilitarian purpose of keeping the lower classes in their place. And yet, in most societies religion has traditionally served the very practical purpose of supporting the established social order. To this end the Christian church—and in this regard it is no different than any other institutionalized religion—has preached a social ethic of obedience and submission to the government in power and to the established social order. The church does this by sanctioning a given code of behavior: those people who conform to the prescribed behavioral norm will achieve salvation, while those who fail to conform are ostracized from the religious community and, presumably, are damned. In sociological terms, the code of behavior approved by a given society is most often determined by that society's most influential groups, always with a view (not always conscious or deliberate) of maintaining the groups' dominance. From the point of view of the least influential classes, this didactic function of the church may be seen as an effort at social control, at internal colonialism—in Kinglsey's words, an effort simply to keep the “beasts of burden…, the poor in order.” In terms of biblical imagery the church's didactic function is to separate the sheep from the goats, that is, to set a standard of “respectable” behavior to be followed by the compliant sheep, with probable eternal damnation and temporal punishment for the recalcitrant goats.

scholarly journals Kloning as selektiewe voortplanting: ’n Voorlopige teologies-etiese beoordeling

2000 ◽  
Vol 34 (4) ◽  
Author(s):  
A.L. Rheeder ◽  
P.J. De Bruyn ◽  
J.H. Van Wyk ◽  
N.T. Malan
Keyword(s):  
Human Embryo ◽  
Significant Degree ◽  
Complex Problem ◽  
Point Of View ◽  
Reproductive Choice ◽  
Ethical Assessment ◽  
The Bible ◽  
Christian Couples ◽  
Ethical Point ◽  
Final Answer

Cloning as selective reproduction: A preliminary theological-ethical assessment Although a significant degree of doubt about cloning initially existed, it is a well-known fact that cloning has successfully been applied in mammals. It is, therefore, not strange that some couples are indeed interested in this procreation option – especially since a human embryo has already been created in this way. This article thus attempts to evaluate cloning as a reproductive choice for Christian couples in the light of the view of marriage and reproduction expressed in the Bible. However, from a theological-ethical point of view, the answer given in this article should be seen as merely provisional as cloning is an extremely recent phenomenon. As such, academics should be careful not to be too hasty in giving a final answer to this very complex problem.

scholarly journals The Critique of Feminism on Traditional Christian Theology: An Analysis from Qur’ānic Perspective

2019 ◽  
Vol 27 ◽  
pp. 26-33
Author(s):  
Adibah Abdul Rahim ◽  
Nadzrah Ahmad
Keyword(s):  
Textual Analysis ◽  
Point Of View ◽  
The Other ◽  
Christian Theology ◽  
Male Dominance ◽  
Analysis Method ◽  
Women In The Bible ◽  
The Bible ◽  
Other Hand ◽  
Female Subjects

The study attempts to highlight feminists’ critics against traditional Christian theology on women. Traditional Cristian theology or known as Biblical or Christian patriarchy by the feminists has allegedly been studied and comprehended from a patriarchal perspective of male dominance hence misrepresentation of female scriptural image within the Bible. In this study, feminists’ critics on issue pertaining to women in the Bible were selected and analyzed its specifics before scrutinized further from Qur’anic point of view. The study finds that despite the feminists’ claim of image defamation of women in the Bible, the Qur’ān on the other hand represented its female subjects in the most acceptable non-discriminative manner. Women as depicted in the Qur’ān were purged of any offensive and denounced outcomes of their own existence and nature. Utilizing scriptural-textual analysis method, the study embarks on deriving points of comparison between the two scriptures highlighting agreements and discrepancies of both texts.

The Baptism of Relics of Oleg and Yaropolk: Ethical, Theological and Political Aspects

2021 ◽  
Vol 30 (3) ◽  
pp. 272-286
Author(s):  
Roman Dodonov ◽  
◽  
Vira Dodonova ◽  
Oleksandr Konotopenko ◽  
◽  
...  
Keyword(s):  
Middle Ages ◽  
Religious Beliefs ◽  
Eleventh Century ◽  
Point Of View ◽  
Historical Event ◽  
Ethical Point ◽  
Stereoscopic View ◽  
The Family ◽  
History Of ◽  
The Church

A stereoscopic view on a particular historical event, in which contemporary assessments are combined with mental stereotypes of a medieval man, allows a slightly different assessment of the chronicle plot about the posthumous “baptism of bones” of Oleg and Yaropolk, Princes of Kyivan Rus, in 1044. While from theological positions it is perceived as an absurdity and a direct violation of the rules of the church, in the Middle Ages this act did not contradict the mass religious beliefs. From an ethical point of view, the action of Yaroslav the Wise was regarded as concern for the souls of the ancestors who died pagans and therefore did not claim for the salvation. The soteriological optimism that prevailed in the eleventh century in countries of the late Christianization, including Kyivan Rus, gave hope that living people were able to influence the fate of the souls of the dead. From a political point of view, the baptism of the ashes of the ancestors and their reburial in the family tomb of the Princes of Kyiv in the Church of the Tithes was aimed at expanding the circle of heavenly patrons and protectors of the princely dynasty, expanding the period of the Christian history of Kyivan Rus, and, as a result, legitimizing the power of Yaroslav the Wise.

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