Showing papers in "Hts Teologiese Studies-theological Studies in 2009"
TL;DR: In this article, a methodology for interpreting the parables of Jesus is proposed, based on the belief that the central theme of Jesus' parables was the non-apocalyptic kingdom of God, that parables are atypical stories (comparisons), and that the Parables depict Jesus as a social prophet.
Abstract: This article proposes a methodology for interpreting the parables of Jesus. The methodology put forward has as starting point two convictions. Firstly, the difference between the context of Jesus’ parables as told by Jesus the Galilean in 30 CE and the literary context of the parables in the gospels has to be taken seriously. Secondly, an effort has to be made to at least try to avoid the fallacies of ethnocentrism and anachronism when interpreting the parables. In an effort to achieve this goal it is argued that social-scientific criticism presents itself as the obvious line of approach. Operating from these two convictions, the method being proposed is explained by using 12 statements (or theses) which are discussed as concisely and comprehensively as possible. It is inter alia argued that the central theme of Jesus’ parables was the non-apocalyptic kingdom of God, that the parables are atypical stories (comparisons), and that the parables depict Jesus as a social prophet.
34 citations
TL;DR: In this article, the authors present an overview of Gerben Heitink's book Een kerk met karakte, Tijd voor herorientatie is an attempt to address this phenomenon.
Abstract: A church with character: The perspective of Gerben Heitink Mainstream churches worldwide are experiencing a decline in membership. The wellknown Dutch practical theologian Gerben Heitink’s (2007) latest book Een kerk met karakte, Tijd voor herorientatie is an attempt to address this phenomenon. This article is an overview of his book, with comments from other authors. Although emerging churches is constitute a movement separate from the institutional churches, Heitink still takes the existing church as point of departure. He suggests a process of reorientation and transformation within based on a matrix of eight critical factors. In conclusion, the article evaluates Heitink’s model from a personal perspective within the context of the Netherdutch Reformed Church of Africa.
20 citations
TL;DR: The authors argue that an antithetical relationship between Matthew's Great Commission and Paul's Gentile mission as reflected in his epistles is possible only with a certain reading of Matthew and with a caricature of Paul.
Abstract: David Sim has argued that Matthew’s so-called Great Commission (Mt 28:16–20) represents a direct anti-Pauline polemic. While this thesis may be theoretically possible and perhaps fi ts within the perspective of an earlier era in New Testament research, namely that of the Tubingen School, the evidence in both Matthew and the Pauline corpus does not support such a reading of early Christianity. In this paper, I argue that an antithetical relationship between Matthew’s Great Commission and Paul’s Gentile mission as reflected in his epistles is possible only (1) with a certain reading of Matthew and (2) with a caricature of Paul. In light of the most recent research on both Matthew’s Great Commission and the historical Paul, these two traditions can be seen as harmonious and not antithetical in spite of the recent arguments to the contrary. My argument provides a further corrective to the view of early Christianity, which posits a deep schism between so-called Jewish Christianity and Paul’s ostensibly Law-free mission to the Gentiles.
19 citations
TL;DR: This article found that preachers were more likely to prefer a sensing interpretation of the text rather than a thinking interpretation, emphasising the richness of the narrative rather than facing the theological questions posed by it.
Abstract: A sample of 389 experienced preachers completed a measure of psychological type. They then read Mark 1:29–39 and recorded their evaluations of the four refl ections on this passage proposed by Francis (1997) and which were derived from the SIFT method of biblical hermeneutics and liturgical preaching. Three main conclusions are drawn from these data. First, compared with the United Kingdom population norms, preachers within this sample were signifi cantly more likely to prefer introversion, intuition, feeling and judging. Second, preachers were four times more likely to prefer a sensing interpretation of the text rather than a thinking interpretation, emphasising the richness of the narrative rather than facing the theological questions posed by it. Third, there was little evidence to suggest that preachers were less likely to appreciate interpretations consonant with their less preferred or inferior function than those consonant with their most preferred or dominant function. In this sense, the richness of the SIFT method should be accessible to preachers of all psychological types.
18 citations
TL;DR: Theologically informed and motivated congregations can and should be analysed in the process of continuing reformation as mentioned in this paper, and the hypothesis is that theologically informed, motivated, and theologically justified congregations are more likely to be able to understand the church as intermediary in its ministerial rolefulfi lment.
Abstract: The research problem concerned is: What criteria should be used when congregations are analysed? Congregations as faith communities are defi ned differently. Identifying the local congregation as a defi ned and as an empirical subject plays a major role in answering the research question. The theological points of departure taken are that any measure of a local congregation has to deal with issues such as faithfulness to the gospel and the missional identity and integrity of the congregation as a contextual faith community. The hypothesis is that theologically informed and motivated congregations can and should be analysed in the process of continuing reformation. While the fi rst article described the approach and outcome of empirical research, this article focuses mainly on understanding the church as intermediary in its ministerial role-fulfi lment. Ministries are modes by which God is coming to his own and through them to his world. Eventually a case is made for congregational analysis as a test of faithfulness to this understanding of ministry.
18 citations
TL;DR: In this article, a few of the elements and dynamics of social movements are explored and the traditional institutional church is in a critical period in the cycle of movements, where the need for the discovery of our missional-incarnational ethos and the theology of restoration might energise the church to (re)activate the dynamics of movements.
Abstract: In this article, a few of the elements and dynamics of social movements will be explored It will be argued that the traditional institutional church is in a critical period in the cycle of movements, where the need for the (re)discovery of our missional-incarnational ethos and the theology of restoration might energise the church to (re)activate the dynamics of movements The narrative of Jesus and the Samaritan woman in John 4 will be investigated as an example of Jesus’s missionalincarnational ethos and of the relation to a theology of restoration Finally, some challenges for the church with regard to ecclesiology, spirituality and leadership will be proposed
17 citations
TL;DR: In this paper, the authors present a social-scientifi c interpretation of the parable of the rich man and Lazarus, which is read against the backdrop of an advanced agrarian (aristocratic) society in which patronage and clientism played an important role.
Abstract: This article presents a social-scientifi c interpretation of the parable of the rich man and Lazarus. Attention is fi rst given to the history of the interpretation of the parable and to the integrity and authenticity of this interpretation. A social-scientifi c reading of the parable is then presented in terms of the strategy and the situation of the parable. In terms of the latter, the parable is read against the backdrop of an advanced agrarian (aristocratic) society in which patronage and clientism played an important role. Regarding the parable’s strategy, it is argued that the different oppositions in the parable serve to highlight their only similarity: those who have the ability to help do not help. The gist of the parable is that patrons who do not act like patrons create a society wherein a chasm so great between rich and poor is brought into existence that it cannot be crossed.
15 citations
TL;DR: A number of approaches to and outcomes of empirical research related to congregational analysis have been described in this paper, where the authors argue that when theologically informed and motivated, congregations can and should be analysed in the process of continuing reformation.
Abstract: The research problem of concern here is: What criteria should be used when congregations are analysed? Congregations as faith communities are defined variously. Discerning the local congregation as a defined and as an empirical subject plays a major role in answering the research question. The theological points of departure are that any measure of a local congregation has to deal with issues like faithfulness to the gospel and the missional identity and integrity of the congregation as a contextual faith community. The hypothesis is that, when theologically informed and motivated, congregations can and should be analysed in the process of continuing reformation. This article describes a number of approaches to and outcomes of empirical research related to congregational analysis. Follow-up research to be submitted for publication will deal with the missional identity, the ministerial role-fulfilment of the congregation, and a proposal to analyse these in a way that is theologically faithful and contextually relevant.
14 citations
TL;DR: In this article, the Sotho from the township of Mohlakeng in Randfontein, in South Africa, described how they know, understand, trust and believe in Jesus Christ according to the title of Great Ancestor.
Abstract: Jesus Christ, the Son of God, Son of Man, Son of David, Lord (Kyrios), Rabbi and Messiah. These are some of the names used by Christians today and even by the people from the era of Jesus Christ to address him or to communicate with him. Others use them because they were taught that this is the way you talk about him or to him. People use all these different names to describe Jesus Christ according to their understanding, knowledge, trust and belief in him. This article will describe how the Sotho, who are African Christians, from the township of Mohlakeng in Randfontein, know, understand, trust and believe in Jesus Christ according to the title of Great Ancestor. Views of the inhabitants of Mohlakeng are used to describe the complexity of the issue. This article discusses what the meaning of the concept of ancestor entails and determines whether Jesus can indeed be referred to as Ancestor. There are different answers to this question.
13 citations
TL;DR: The prosaic Mosaic death in Deuteronomy 34 leaves the way of life as constituted in [foreign font omitted] is found in words as mentioned in this paper, that is, par excellence: Life is in words. But in Qohelet, another kind of existentialism, in the face of death, is found, namely in the sensual life of enjoyment of food, drink and companionship.
Abstract: The prosaic Mosaic death in Deuteronomy 34 leaves the way of life [foreign font omitted] as constituted in [foreign font omitted]. That is, par excellence: Life [foreign font omitted] is found in words. In Qohelet, another kind of existentialism, in the face of death, is found, namely in the sensual life of enjoyment of food, drink and companionship. These two approaches constitute different, competing Second Temple period conceptions of how to live, despite death, coram Deo . These two conceptions indicate the existence of more than one ethos within ancient Judaic society – a dynamic often lacking in the South African context.
11 citations
TL;DR: In this paper, a "theology of nature" is proposed as a dialectical third option for systematic Theology, which can be offered as a third option to the reformed criticism of a natural theology and to make serious work of an evolutionary epistemology.
Abstract: For researchers who are interested in the relationship between theology and the natural sciences, 2009 is of special importance. It is now 500 years since Calvin was born and 450 years since his Institution of the Christian Religion was fi nally published. It is also 200 years since Darwin’s birth and 150 years since his On the Origin of Species appeared in print for the fi rst time. Calvin and Darwin are representative of two separate lines which converge in a particular ‘transversal space’. Such insights are regenerating light on our search for scientifi c truth today. Neither the absolutisation of transcendent revelation, nor that of immanent knowledge of nature, provides an accountable understanding of reality. Against this background, the challenge for Systematic Theology today is to conceive of a ‘theology of nature’, which can be offered as a dialectical third option. An ‘ecohermeneutics’ offers a possibility of establishing such an option for theology. However, such an option will, on the one hand, have to deconstruct the reformed criticism of a natural theology and will, on the other hand, have to make serious work of an evolutionary epistemology.
Journal Article•
TL;DR: The authors argue that an antithetical relationship between Matthew's Great Commission and Paul's Gentile mission as reflected in his epistles is possible only with a certain reading of Matthew and with a caricature of Paul.
Abstract: David Sim has argued that Matthew's so-called Great Commission (Mt 28:16-20) represents a direct anti-Pauline polemic. While this thesis may be theoretically possible and perhaps fits within the perspective of an earlier era in New Testament research, namely that of the Tubingen School, the evidence in both Matthew and the Pauline corpus does not support such a reading of early Christianity. In this paper, I argue that an antithetical relationship between Matthew's Great Commission and Paul's Gentile mission as reflected in his epistles is possible only (1) with a certain reading of Matthew and (2) with a caricature of Paul. In light of the most recent research on both Matthew's Great Commission and the historical Paul, these two traditions can be seen as harmonious and not antithetical in spite of the recent arguments to the contrary. My argument provides a further corrective to the view of early Christianity, which posits a deep schism between so-called Jewish Christianity and Paul's ostensibly Law-free mission to the Gentiles.
TL;DR: The authors argued that the disputed Pauline letters contain a swing back towards Jesus Ben Sira's negative view of women and pointed out that these texts convincingly confront Ben-Sira's negative views and add substantial value to women.
Abstract: When the New Testament is interpreted, directly preceding literature is largely neglected. The dialectical terms, discourse and contra-discourse do not often surface in research on this period. This is especially the case with reference to women. Jesus Ben Sira (ca. 196 BCE) as well as other wisdom writers had quite a negative view of women. Although it has previously been argued that this negative discourse on women was challenged by Judith, this article goes further: the Additions to Esther and Susanna are added as possible challenging discourses. It is argued that these texts convincingly confront Ben Sira’s negative views and add substantial value to the worth and status of women. During the CE, both Jesus Christ and the Apostle Paul had a mainly positive view of women. Positive ideas and allusions from texts are pointed out that might have their roots in the Apocrypha. Lastly, this article argues that the disputed Pauline letters contain a swing back towards Jesus Ben Sira’s negative view of women.
TL;DR: In this paper, the authors argue that preaching of the parables on the kingdom of God can help people to find hope and a meaningful existence as followers of Jesus. But they do not address the content of preaching in the context of laws about affirmative action affecting white South Africans.
Abstract: Preaching on the kingdom of God: A challenge in a new context of poverty The question addressed by this article has to do with the content of preaching in the context of laws about affirmative action affecting white South Africans. This question results from the findings of previous research by the author regarding the experience of God by people negatively affected by these laws. The article argues that preaching of the parables on the kingdom of God can help people to find hope and a meaningful existence as followers of Jesus. The contemporary understanding by New Testament scholars of how the parables should be interpreted is discussed. Most of the authentic versions of the parables of Jesus are diaphoric metaphors. The kingdom message of Jesus to the subculture of the disreputable poor creates an alternative life world in contrast to the violence, injustice and discrimination of worldly states. The eschatology of the parables in Matthew should be interpreted as ethical eschatology real in nature. Interpreting these parables ethically helps pastors to preach Jesus’ kingdom message anew.
Journal Article•
TL;DR: In this article, the authors consider the role of the sacred texts of the Judaic-Christian tradition in the construction of a Christian identity that is responsible to the other in a pluralistic global world.
Abstract: The article seeks to respond to the question: What role can the sacred texts play in the construction of a Christian identity that is responsible to the other in a pluralistic global world? The sacred texts of the Judaic-Christian tradition offer not only an understanding of the wholly otherness of God, but also form the basis of our understanding and perception of humanity (anthropology), the world and ourselves (personhood / identity). This understanding is constructed in the context of responding to the call of the wholly Other and the others. Identities are traditionally constructed through the identification and exclusion of differences (otherness), thus leading to an ethic of exclusion and responsibility only to oneself / ourselves. Yet these identity-forming texts harbour a persistent otherness, which challenges these traditional identities by interrupting them with a call to responsibility toward the other. The otherness harboured in these texts takes various forms, namely: the otherness of the ancient world to our world, the otherness of the transcendental Other, and the otherness of the text itself, as there is always a differance that has not yet been heard. These various forms of otherness, of our identity-forming texts, deconstruct our identity constructions, thus calling us to a continuous responsibility towards the other. This call could form the basis of a Christian identity and ethic of global cosmopolitan citizenship that is always responding to the eschatological interruption by the other, who is not yet present or who has not been offered presence.
TL;DR: In this paper, a postcolonial hermeneutics can provide access to the diverse complexities of Africa through the perspective of anti-societal language in the Gospel of Matthew, and postcolonial theory is presented as a tool for biblical interpretation that assists in identifying colonial intentions that informed and influenced the South African context.
Abstract: South Africa is experiencing an exceptionally high crime rate and many people, across the various ethnic groups, are beset by poverty. The question is whether the prevalence of violence in South Africa is the result of neocolonialism or postcolonialism, among other complicated sociological factors. The current article suggests how postcolonial hermeneutics can provide access to the diverse complexities of Africa. Postcolonial consciousness means that the experience of the Other is taken seriously from their own perspective. From the perspective of anti-societal language in the Gospel of Matthew, postcolonial theory is presented as a tool for biblical interpretation that assists in identifying colonial intentions that informed and influenced the South African context. Such theory calls for a constructive reading of concerns relating to justice. The article focuses on the Jesus saying, as influenced by Roman imperial policy. It deals with the comparison between the fate of beasts and that of the son of man, who has nowhere to lay his head (Mt 8:20).
Journal Article•
TL;DR: In this paper, a methodology for interpreting the parables of Jesus is proposed, which is based on the belief that the central theme of parables was the non-apocalyptic kingdom of God, and that parables depict Jesus as a social prophet.
Abstract: This article proposes a methodology for interpreting the parables of Jesus. The methodology put forward has as starting point two convictions. Firstly, the difference between the context of Jesus' parables as told by Jesus the Galilean in 30 CE and the literary context of the parables in the gospels has to be taken seriously. Secondly, an effort has to be made to at least try to avoid the fallacies of ethnocentrism and anachronism when interpreting the parables. In an effort to achieve this goal it is argued that social-scientific criticism presents itself as the obvious line of approach. Operating from these two convictions, the method being proposed is explained by using 12 statements (or theses) which are discussed as concisely and comprehensively as possible. It is inter alia argued that the central theme of Jesus' parables was the non-apocalyptic kingdom of God, that the parables are atypical stories (comparisons), and that the parables depict Jesus as a social prophet.
TL;DR: In this article, the fundamental liturgical question as to the motive and intention of worship is addressed within the framework of four related liturgical tensions, namely between being and becoming, between time and space, between awe and expression, and between laughter and lament.
Abstract: In this article the fundamental liturgical question as to the motive and intention of worship is addressed within the framework of four related liturgical tensions, namely between being and becoming, between time and space, between awe and expression, and between laughter and lament. In order to do this, some classical voices from the past are listened to, for instance, Schleiermacher, Kierkegaard, Moltmann, Tillich, Otto, Bakhtin and Buber, but more contemporary views are also considered. These four tensions are described in the light of the key terms: ‘already’ and ‘not yet’, and some implications for present-day liturgical practices are drawn.
TL;DR: This paper argued that the United States has indeed become the expression of a modern empire and that this reality has considerable consequences, not just for global economics and politics but for theological refl ect as well.
Abstract: Since the meeting of the World Alliance of Reformed Churches in Accra, Ghana (2004), and the adoption of the Accra Declaration, a debate has been raging in the churches about globalisation, socio-economic justice, ecological responsibility, political and cultural domination and globalised war. Central to this debate is the concept of empire and the way the United States is increasingly becoming its embodiment. Is the United States a global empire? This article argues that the United States has indeed become the expression of a modern empire and that this reality has considerable consequences, not just for global economics and politics but for theological refl ection as well.
TL;DR: The second article in a series of two that discusses whether historians are within their professional rights to investigate miracle claims is presented in this paper, where they make a positive case that they are and then examine two major arguments in support of a negative verdict to the issue: the principle of analogy and antecedent probability.
Abstract: This is the second article in a series of two that discusses whether historians are within their professional rights to investigate miracle claims. In the first, I made a positive case that they are and then proceeded to examine two major arguments in support of a negative verdict to the issue: the principle of analogy and antecedent probability. I argued that neither should deter historians from issuing a positive verdict on miracle claims when certain criteria are met and the event is the best explanation of the relevant historical bedrock. In this second article, I examine three additional objections commonly appealed to by biblical scholars: the theological objection, lack of consensus and miracle claims in multiple religions. The resurrection of Jesus is occasionally cited as an example.
TL;DR: In this article, the authors argue that the popular consensus came about as a result of prima facie assessments informed by anachronistic metatheistic assumptions about what the Hebrew Bible assumed to be essential in the deity-morality relation.
Abstract: Philosophical approaches to ancient Israelite religion are rare, as is metaethical refl ection on the Hebrew Bible. Nevertheless, many biblical scholars and philosophers of religion tend to take it for granted that the biblical metaethical assumptions about the relation between divinity and morality involve a pre-philosophical version of Divine Command Theory by default. In this paper the author challenges the popular consensus with several arguments demonstrating the presence of moral realism in the text. It is furthermore suggested that the popular consensus came about as a result of prima facie assessments informed by anachronistic metatheistic assumptions about what the Hebrew Bible assumed to be essential in the deity–morality relation. The study concludes with the observation that in the texts where Divine Command Theory is absent from the underlying moral epistemology the Euthyphro Dilemma disappears as a false dichotomy.
TL;DR: In this paper, the authors present a collection of various articles using intertextuality, literary theory (and social identity approaches), gender studies and postcolonial theory when investigating identity formation in the New Testament.
Abstract: This article is a review of the book entitled Identity Formation in the New Testament (edited by Bengt Holmberg and Mikael Winninge, Mohr Siebeck, Tubingen, 2008). It is a collection of various articles using intertextuality, literary theory (and social identity approaches), gender studies and postcolonial theory when investigating identity formation in the New Testament.
Journal Article•
TL;DR: The historical context for the writing of Isaiah 36-39 is early on during the reign of Manasseh, when opinion in Judah would have been divided over how to interpret the historical events surrounding Sennacherib's invasion.
Abstract: Isaiah 36-39 is a coherent literary unity that both holds priority over II Kings 18-20 and reflects a historically reliable interpretation of the events surrounding Sennacherib's invasion. On a literary level, Isaiah 36-39 shows itself to be a vital piece of the overall literary structure of Proto-Isaiah in that it highlights the fulfilment of Isaiah's initial Immanuel prophecy in chapters 7-12. The historical occasion for the writing of Isaiah 36-39 is early on during the reign of Manasseh, when opinion in Judah would have been divided over how to interpret the historical events surrounding Sennacherib's invasion. Isaiah 36-39, therefore, sought to vindicate Hezekiah as a faithful and righteous king, Isaiah as a true prophet and YHWH as the one true God, in contrast to Manasseh's policy changes that clearly reflected his opinion that Hezekiah was a foolish king, Isaiah was a false prophet and YHWH was not powerful enough to protect Judah.
TL;DR: In this paper, the authors investigated three sets of questions derived from a proposed general model of ethnicity, which was developed with the help of cultural anthropology (ethnicity theory) with the aim of identifying the ethnicity of a follower of the Christ.
Abstract: Various arguments are made about Paul’s 'Jewishness/ Judeanness' as a follower of Jesus Messiah, for example, that Paul essentially remained to be 'Jewish/Judean' and that he still fully operated in the world of 'Judaism'. These claims are investigated by answering three sets of questions derived from a proposed general model of ethnicity, which is developed with the help of cultural anthropology (ethnicity theory).
Journal Article•
TL;DR: In this paper, the Additions to Esther and Susanna are added as possible challenging discourses and argued that these texts convincingly confront Ben Sira's negative views and add substantial value to the worth and status of women.
Abstract: When the New Testament is interpreted, directly preceding literature is largely neglected. The dialectical terms, discourse and contra-discourse do not often surface in research on this period. This is especially the case with reference to women. Jesus Ben Sira (ca. 196 BCE) as well as other wisdom writers had quite a negative view of women. Although it has previously been argued that this negative discourse on women was challenged by Judith, this article goes further: the Additions to Esther and Susanna are added as possible challenging discourses. It is argued that these texts convincingly confront Ben Sira's negative views and add substantial value to the worth and status of women. During the CE, both Jesus Christ and the Apostle Paul had a mainly positive view of women. Positive ideas and allusions from texts are pointed out that might have their roots in the Apocrypha. Lastly, this article argues that the disputed Pauline letters contain a swing back towards Jesus Ben Sira's negative view of women.
TL;DR: In this paper, the authors consider the role of the sacred texts of the Judaic-Christian tradition in the construction of a Christian identity that is responsible to the Other in a pluralistic global world.
Abstract: The article seeks to respond to the question: What role can the sacred texts play in the construction of a Christian identity that is responsible to the Other in a pluralistic global world? The sacred texts of the Judaic-Christian tradition offer not only an understanding of the wholly otherness of God, but also form the basis of our understanding and perception of humanity (anthropology), the world and ourselves (personhood/identity). This understanding is constructed in the context of responding to the call of the wholly Other and the others. Identities are traditionally constructed through the identification and exclusion of differences (otherness), thus leading to an ethic of exclusion and responsibility only to oneself/ourselves. Yet these identity-forming texts harbour a persistent otherness, which challenges these traditional identities by interrupting them with a call to responsibility toward the other. The otherness harboured in these texts takes various forms, namely: The otherness of the ancient world to our world, the otherness of the transcendental Other, and the otherness of the text itself, as there is always a differance that has not yet been heard. These various forms of otherness, of our identity-forming texts, deconstruct our identity constructions, thus calling us to a continuous responsibility towards the other. This call could form the basis of a Christian identity and ethic of global cosmopolitan citizenship that is always responding to the eschatological interruption by the other, who is not yet present or who has not been offered presence.
TL;DR: In the early Church, the New Testament bears witness to an inclusive ecclesiology as discussed by the authors, and it can be concluded that the early Christ-followers also used their ethnic identity as argument for justifying exclusion of other groups/ethnic peoples from the Temple and the early church.
Abstract: In antiquity group identity was based upon cultural ethnicity. Groups used their ethnicity to define and delineate themselves as unique Ethnicity was determined by characteristics like family (kinship), name, language, homeland, myths of common ancestry, customs, shared historical memories, phenotypical features and religion. The Jewish temple religion and law-abiding Jews in the early church (as depicted in Acts and the congregations of Paul) also used their ethnic identity as argument for justifying exclusion of other groups/ethnic peoples from respectively the Temple and the early church. Jesus, Acts and Paul, on the contrary, proclaimed that ethnicity meant nothing when it comes to being in God’s presence, being part of the early Christ-followers, or being part of any local (Pauline) congregation. For this reason, it can be concluded that the New Testament bears witness to an inclusive ecclesiology.
TL;DR: The authors examines Matthew's narrative portrait of the first-century authorities, Roman and Jewish, who exercised power in Palestine and beyond, and assesses the relative effectiveness of such uses of power in Matthew's depiction.
Abstract: To read Matthew’s Gospel within the global context is to read this narrative vis-a-vis the urgent challenges facing the global community. One such challenge concerns the exercise of political power within the public arena. Throughout his narrative Matthew paints a vivid portrait of the political power brokers of Jesus’ world and the unsavoury methods that they use to achieve their goals. He also offers graphic depictions of political power as wielded by those in authority. This study examines Matthew’s narrative portrait of the fi rst-century authorities, Roman and Jewish, who exercised power in Palestine and beyond. Part one depicts these authorities and their methods of exercising political power. Part two assesses the relative effectiveness of such uses of power in Matthew’s depiction. Part three points toward Matthew’s contrasting portrait of positive leadership patterns. Part four assesses Matthew’s narrative rhetoric as a tool for fruitful refl ection on the use of political power.
TL;DR: The authors argue that postsecular spirituality is about the quest for hypergoods within today's mass populist-and consumerist-oriented world and that people who consider themselves to be spiritual not only have many values in their lives, but rank some values higher than others, with some being ranked as being of supreme importance.
Abstract: This essay sets out to argue that postsecular spirituality is about the quest for hypergoods within today’s mass populist- and consumerist-oriented world. It shows that people who consider themselves to be spiritual not only have many values in their lives, but rank some values higher than others, with some being ranked as being of supreme importance, the so-called hypergoods. Such ethics has an interpersonal character, and in Christian circles this reopens the issue of biblical hermeneutics, especially the phenomenon of conflicting interpretations. Against the background of the various options of being religious in the secular age, the essay focuses on Charles Taylor’s view of the discovery of spirituality in a posttheistic world and his emphasis on the love of God and the ethics of justice as hypergoods.
TL;DR: In this article, the authors study the process of inner transformation as a meaningful way for pastors to become "healed healers" and the paradox of emotional trauma as source to healing.
Abstract: Interpersonal transformation of pastors – the paradox of emotional trauma as source to healing This article reflects upon the way in which the interplay between reason and emotion influences pastors’ lives and ministry. It studies the process of inner transformation as a meaningful way for pastors to become ‘healed healers’. Inner transformation is described in terms of Aristotle’s phronēsis and Paul Ricoeur’s movement from mimēsis 1 to mimēsis 3 . The article agrues that ‘healing’ in no way purports that pastors are able to heal others in a literal sense, but merely that by being conscious of their own wounds, pastors can experience the paradox that their own wounds could become a source of healing. This approach to woundedness is interpreted from two distinct perspectives. Firstly, it is seen from the perspective of Jesus as the human face of God. Jesus’ emotional disposition towards the nobodies of his time is seen as paradigmatic for pastors’ relationships with others. Secondly, woundedness is seen within the context of the metaphor of the wounded healer as narrated in ancient Greek mythology, and used by Carl Jung in a psychiatric setting. It is not only pastors’ knowledge of the Bible, theological tradition and different pastoral and other therapeutic theories, models and methods that facilitates meaningful interaction between themselves and others. Central to pastors’ role as wounded healers is their conscious acknowledgement of their own humanity and therefore their own woundedness.