Scielo RSS <![CDATA[HTS Theological Studies]]> http://www.scielo.org.za/rss.php?pid=0259-942220200004&lang=pt vol. 76 num. 4 lang. pt <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>The trauma of Nineveh's demise and downfall: Nahum 2:2-11</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222020000400001&lng=pt&nrm=iso&tlng=pt Trauma is left, right and centre in the whole book of Nahum. The book reflects the oppression and hardship that Judah had experienced at the hands of the imperial power Assyria. For many a reader, the violent and derogative content of this book is in itself a traumatic experience. In this article, the focus is on Nahum 2:2-11 (Masoretic Text [MT]), which depicts the downfall of Nineveh and its traumatic effects on its citizens. Besides the analysis of the text, a reading from trauma theory is made to enhance insights into the text. It is argued that the text served the purpose of offering hope to the people of Judah who relied on Yahweh for relief from their own traumatic experiences. <![CDATA[<b>Faith envy</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222020000400002&lng=pt&nrm=iso&tlng=pt With this article, I wish to introduce the concept of 'faith envy'. From time to time, both believers and non-believers envy those who have faith or more faith. People envy, for example, Muslims or Charismatics for the significance and certainty of their convictions in their lives. I propose using 'faith envy' as an angle to investigate faith and religious language. This perspective opens up important new questions about faith. If we look at faith from this angle, we see aspects of faith that remain obscure in many debates on religion, aspects beyond historical or factual matters. Firstly, I explore what it is exactly that is envied in faith envy. Secondly, I argue for the use of the concept 'envy' rather than 'jealousy' or 'admiration' in this context. Thirdly, I indicate how using the concept of faith envy may open up new theoretical perspectives on faith and in particular the nature of religious language. I show how the lives and works of Sören Kierkegaard, Ludwig Wittgenstein and Simone Weil are illuminated by looking at them as people who envy faith. I conclude this article by providing some impressions of what novel perspectives using the concept of faith envy may bring to light. <![CDATA[<b>The additional phrases on a Genizah fragment of Bavli Eruvin 4b-5a</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222020000400003&lng=pt&nrm=iso&tlng=pt This article deals with the additional phrases found in the Cairo Genizah fragment related to Bavli, Tractate Eruvin 4b-5a, identified as Cambridge UL T-S F1 (1) 44. FGP No. C 96446. Some of these additional phrases have not been found in any version of the various manuscripts and printed versions, and some were found in only one version. The purpose of the article was to examine whether these additional phrases preserve an ancient version that was only preserved in this Genizah fragment or whether they are a type of errors in the fragment. The conclusions of the article with regard to these additional phrases are varied; some of the phrases preserve an ancient version and some do not. <![CDATA[<b>The Matthean characterisation of Jesus by angels</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222020000400004&lng=pt&nrm=iso&tlng=pt Angels play a significant role in the characterisation of the Matthean Jesus. The Gospel of Matthew displays particular interest in angels. This article focuses on passages in Matthew that relate the role of angels directly to Jesus. Matthew distinguishes between the angel of the Lord and angels in general. This article examines the latter group keeping in view their support of Jesus. It shows that Matthew assumes knowledge of Jewish angelic traditions among his readers. He adds new perspectives to their knowledge about the relation of angels with Jesus. He is depicted as meek and humble, refraining from using his authority to call on the assistance of angels for his own benefit. Yet angels come with reverence to serve him. In humility, he fully submits to the will of the Father by entering his passion. On the other hand, he is also depicted with eschatological glory as being accompanied by all the angels. Heavens are emptied to attend to the Son of Man on his glorious throne. With an entourage of all heavenly angels he will return as the eschatological judge not only to judge all the nations, but also the devil and his angels. <![CDATA[<b>Church history is dead, long live historical theology!</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222020000400005&lng=pt&nrm=iso&tlng=pt Church history is dead, long live historical theology! This restatement of the monarchical law of le mort saisit le vif is at once a statement of irreparable discontinuity and assumed continuity. The old monarch is no more, yet a new and different monarch ascends to fill the same vacant throne. This is the paradox of church history becoming historical theology. Reviewing the work of W.A Dreyer and J. Pillay on the re-imagining of church history as historical theology, this article explores the tension between the demise of church history as a subject in South Africa and the emerging understanding and application of historical theology, arguing that more can be made of trans-disciplinary dialogues. <![CDATA[<b>Searching for <i>shalom</i>: Transformation in the mission of God and the Bible translation movement</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222020000400006&lng=pt&nrm=iso&tlng=pt The background of this study was to explore the Old Testament vision of shalom and determine how it was relevant to its holistic mission, Bible translation, transformational development and the world's challenges and trends. The aim of this research was to create a framework to serve practitioners and theorists associated with the Bible translation movement and its intersection with transformational development. The setting for the study was the consideration of factors affecting Bible translation and transformational development in the context of global challenges and trends. The methodology of the study included literature surveys integrated with analysis of data from global sources. Results from the study included an understanding of the relevance of shalom, and integration with holistic mission, including integral mission, and intersection with transformational development. Analysis of global challenges and trends was combined with an existing framework for transformational development that included Bible translation as a mission. The conclusion was that the church was called to be faithful stewards of knowledge and resources. This included an understanding of the relevance of the vision for shalom, integrated with holistic mission, transformational development and Bible translation that addressed in full or in part global challenges and trends that resulted in the framework produced by this study. <![CDATA[<b>Interactional leadership: Jesus' model of leadership - A case of Mark 7:25-29</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222020000400007&lng=pt&nrm=iso&tlng=pt Inspired by Goffman and Mead Social Interactionism theory and Ghanaian traditional leadership model, this article interprets Mark 7:24-30 as text that re-imagines alternative leadership practice. The study suggest that social interactionism theory tenants of ritual making, people processing, characterisation, frame making and dramaturgy provide a alternative heuristic tools to understand Jesus' view of leadership. Seemingly and for Jesus, leadership is a product of social interaction derived from the manner one interacts with various people. This study proposes that the Ghanaian Akan traditional notion of leadership based on social interaction provides analogical model that complements social interactionism theory in interpreting Jesus' leadership practices. Therefore, the study explains social interactionism theory and then illustrated it through Akan leadership model analogue. The story of the Syrophoenician woman in Mark 7:24-30 gives the social interaction, people processing, characterisation, frame making and dramaturgy that informs Jesus' leadership model to be modelled by the Church. <![CDATA[<b>Africanisation of theological education: An exploration of a hybrid epistemology</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222020000400008&lng=pt&nrm=iso&tlng=pt This article explores the concept of hybrid epistemology in relation with the author's theological teaching of his neighbours from the northern townships of Pretoria and the students of the University of Pretoria. It is written from the perspective of a black African mission practitioner who values with equal footing the diverse ways human beings can acquire knowledge. He longs to see a symbiotic relationship between different epistemologies and be prioritised in the theological training of Africans. He stresses that the value in authenticity would allow the diversity of epistemologies to weave together in a symbiotic way. This article is a case study that reflects on the symbiotic relationship between different epistemologies using the five human senses as a multi-sensory approach to knowing. It discusses the experiences with students from InnerCHANGE and the University of Pretoria. <![CDATA[<b>Discourse analysis of religion and inter-communal conflicts and its causes in Nigeria</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222020000400009&lng=pt&nrm=iso&tlng=pt The religious crisis in Nigeria dates back to the colonial era. The amalgamation of two distinct nationalities (Northern and Southern Nigeria) for the purpose of administrative convenience by the colonial government, irrespective of their cultural and educational differences, not only created a hitch in assimilation but also mistrust and bitter rivalry that has accentuated to conflict. In the same vein, most of the communal crises taking place today could be traced to colonial making as they created artificial boundaries that did not take cognisance of kith and kin, consanguinity and linguistic identity. It rather brazenly demarcated people to suit their exploitative governance. The above built-up grievances and tensions spark off a crisis at the slightest provocation or misunderstanding. The objectives of the study are as follows: (1) to identify the factors responsible for the crises, (2) to trace and analyse the antecedents of the crises, and finally (3) to proffer solutions to this seemingly intractable national problem. The methodology adopted for the study is the qualitative phenomenological approach, whereby data were collected from secondary sources and treated analytically. The work found that religion and inter-communal conflict have hindered sustainable development, taking a large toll of lives and property amongst others. <![CDATA[<b>A biblical approach to the reduction of child poverty in Anambra state, Nigeria</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222020000400010&lng=pt&nrm=iso&tlng=pt Child poverty reduction is one of the most important and urgent tasks that requires attention in most regions of the world, nations and Anambra state specifically. The population of impoverished children is progressively increasing in Nigeria because of economic recession and poor security situations that lead to displacement and death of their parents. Although children constitute half of the entire population, commensurate attention is not given to them to match the dimensions of poverty they face. This study argued that child poverty is multidimensional, evidenced in lack of safe drinking water, adequate nutrition, shelter, decent sanitation, medical advice or health services (immunisations) and education, to mention a few. The article highlighted the laudable efforts of the United Nations International Children's Emergency Fund (UNICEF) and Anambra government and maintained that multiple strategies can help in solving this problem. To complement these efforts, the enforcement of biblical policies or principles about children's rights would in no small measure reduce child poverty. It was concluded that a proper repositioning of children would be matched with implementation of biblical strategies. Biblical intervention could help children socially, mentally and psychologically and in their general well-being. Biblical principles would erase wrong socio-cultural notions about children.