Scielo RSS <![CDATA[Scriptura]]> vol. 119 num. 3 lang. en <![CDATA[SciELO Logo]]> <![CDATA[<b>A journal for biblical, theological and / or contextual hermeneutics?</b>]]> This contribution reflects on the current sub-title of the journal Scriptura, namely "Journal for Biblical, Theological andHermeneutics ". It shows that this has been a core interest of the journal over a period of forty years. It also discusses the methodological tensions between these three forms / aspects of hermeneutics - to the point where one may wonder whether the "and" in the subtitle could be understood as "or ". It does not propose a way forward but commends Scriptura for offering the space to explore such tensions further in the South African context. <![CDATA[<b>The early years: the quest for a free space in a restricted environment</b>]]> This article discusses the considerations which led to the establishment of Scriptura in 1980. Against the backdrop of a looming social and political transformation, the intellectual, political and ecclesial climate was restrictive in many ways and on various levels. The strict adherence to disciplinary boundaries in academe, the dominant political ideology of oppression and exclusion, and the inertia caused by hierarchical systems of ecclesial control all contributed to the need to find spaces where alternative approaches could be explored and tested. In the process, fortunate co-incidences or instances of serendipity played an important role. The intention of this article is neither to provide a historical account of these developments nor an overview of the contents of the journal, but rather to explore the forces which influenced the course of events, often behind the scenes and on a meta-level. After the first decade, the journal was established enough to pursue more conventional objectives. <![CDATA[<b>Coming face to face through narratives: evaluating from our evolutionary history the contemporary risk factors and their conceptualisation within a technologised society</b>]]> Technological developments represent wide-ranging and multifarious economic and cultural forces worldwide - even in South Africa. As forces, they must be faced and addressed contextually and critically since they have shaping impacts on societies, that is, they imply agency. The vantage point and focus of my critical engagement with technological developments as shaping agencies is the conviction that these developments are in no way neutral. In an explorative manner the article will focus on the most recent publication (Feb 2020) by the Institute of Risk Management South Africa (IRMSA), namely The IRMSA Risk Report 2019 (5th edition). In the report, a very sophisticated analysis is given of the contextual challenges as risks that the South African society are facing but at the same time, conceptual skills (as tools!) are proposed for the risk manager as futurist to address these (technological) challenges. I subsequently raise and ask the question against the background of brief remarks on the (technological) challenges from the 4th Industrial Revolution whether it is helpful to judge and critically evaluate the proposed conceptual skills from the narratives on our evolutionary history as Homo sapiens. The evaluation of the proposed skills, transversally undertaken as the narratively-shaped face to face encounter of our evolutionary history and the contemporary-contextual conceptualisation of the management of risks within the South African society represents the original contribution of the argument. <![CDATA[<b>Towards an inclusive and collaborative african biblical hermeneutics of reception and production: a distinctively south african contribution</b>]]> In a recent article I characterised the biblical hermeneutics of James H. Cone as a hermeneutic of radical reception and the biblical hermeneutics of Itumeleng Mosala as a hermeneutic of radical production. In this article I argue that though a hermeneutic of reception is the distinctive feature of African biblical hermeneutics, a hermeneutic of production is a particular and distinct contribution by South African biblical scholarship to African biblical scholarship. The article then reflects on how these two hermeneutics might intersect through the inclusion ofordinary African readers of the Bible in both the reception process and in a collaborative analysis of the contested sites of the Bible's production. <![CDATA[<b>"Sola Scriptura"<a href="#back_fn1"><sup>1</sup></a> against the background of the reformation and the recent "Gay Debate" in the dutch reformed church</b>]]> Although "sola Scriptura" was an important doctrine of the Reformation, it was not perceived to be a generic and exclusive principle that Scripture or the Bible had final authority with regards to any conceivable topic. The Reformation, with " sola Scriptura" as rallying cry, played a significant role in the development of critical biblical scholarship, and it was only after the emergence of evangelical fundamentalism in the late nineteenth century that the reinterpretation of " sola Scriptura" created a less accommodating attitude towards critical biblical scholarship. It is against this backdrop that the function of biblical authority in the recent "gay debate" in the Dutch Reformed Church will be discussed. In conclusion it will be asked whether " sola Scriptura" led to the Bible becoming a type of "paper pope" when the Counter-Reformation triggered the Protestant emphasis on the authority of Scripture to counter papal authority. <![CDATA[<b>Ten years (2010 - 2020) of exciting missiology in South Africa: trends and trajectories</b>]]> Missiology as a theological discipline is dynamic and forever evolving. This dynamism can be observed through trends and trajectories in biblical, theological, and contextual hermeneutics. The authors of this article, by means of literature analysis, scrutinise contributions of some retiring and retired South African missiologists to unearth trends and trajectories in biblical, missiological, and contextual hermeneutics prevalent in South Africa. The authors used the data analysis programme Atlas.ti with a focus on the current four pertinent questions in missiology: What is mission? How should we do mission? What are the goals of mission? What are the contextual issues of mission today and in the near future? The findings reveal interesting trends and trajectories, and points of divergence and similarities, and because of the dynamic nature of missiology, current emerging and established missiologists should continue to shape the future trends and trajectories. <![CDATA[<b>Past the glorious age: old testament scholarship in South Africa-are we moving anywhere close to blackening old testament scholarship?</b>]]> Old Testament scholarship in South Africa has deepened, broadened, and evolved over the years; and various trails can be traced within it. The article interrogates whether Old Testament scholarship has passed the glorious age. The following issues are explored: First, the retirement of scholars in recent years as a signal of the coming to an end of the second-generation of Old Testament scholars in South Africa; second, the developments in black Old Testament scholarship as a trail which developed alongside white Old Testament scholarship; and third, the prospects of Old Testament scholarship from a decolonial perspective. This article argues that the future of Old Testament Scholarship in (South) Africa is in a blackening, that is, a redress process through broadening of the scholarship to reflect the continent in which it has to thrive. <![CDATA[<b>Weerkaatsende woorde: 'n (outo)biografiese refleksie van 'n (praktiese) teoloog</b>]]> Sommige van diepersoonlike ervaringe en bevindinge van 'n (prakties) teologies-akademiese skrywer word in die artikel onthul. Dié onthulling geskied op 'n intiem-persoonlike wyse aan die hand van 'n outo(biografiese) reis. Meesleurend vanuit 'n aanvanklike en terloopse aanraking van die persoonlike lewensruimte van die praktiese teoloog, word 'n trajek gebied aan die hand waarvan die ontwikkeling van akademiese skryfwerk gekaart kan word. Onverwagse mylpale langs die pad van gedokumenteerde prakties-teologiese navorsing sluit onder meer verbandhoudende aspekte van 'n plaaslike, konkrete en beliggaamde aard in. By elk van dié mylpale, wat 'n steil reliëf en gradiënt op die roete verteenwoordig, word op outobiografiese wyse aangedoen. In 'n persoonlike tuiskoms by dié mylpale word tot die ontdekking gekom dat skrywer en leser inderdaad die mees persoonlike in gemeen het, maar dat dít ook universele betekenis het. In die konstruering van dié reflekterende gedagtes word moontlike coordinate vir die toekomstige neerpen en kartering van persoonlike teologies-akademiese onthullings gebied.<hr/>This article discloses, in an intimate personal manner and based on an (auto)biographical journey, some of the secrets and treasures of a (practical) theological academic author. Drawing on an initial casual contact with a practical theologian's personal living-space, it presents a trajectory for charting the development of academic writing. Unexpected milestones along the path of documented practical theological research include aspects of a local, concrete and embodied description. Each of these milestones describes the steep elevation and gradient along the course. In viewing these milestones, one discovers that both writer and reader share in the most personal matters and that this intimacy has general significance. An analysis of the reflecting words of a (practical) theologian reveals potential coordinates for future writing and charting of other personal theological academic secrets and disclosures. <![CDATA[<b>Still plausible and intelligible? Towards a hermeneutic of congruent biblical theology for today</b>]]> This article focusses on the question of whether a hermeneutic of congruent biblical theology, founded in the classic reformed tradition, can still be regarded as plausible and intelligible for doing theology and applying Christian ethics today. The central theoretical argument of the discussion is that a hermeneutic of congruent biblical theology in the abovementioned sense can still be plausible and intelligible under specific conditions. First and foremost: Scripture should be seen as the written revelation (Word) of God, inspired by the Spirit of God, and as more than just an ancient text. This inspiration can be termed "organic inspiration" because the Spirit inspired and used humans, within their cultural and socio-historical contexts, their spiritual experiences, languages and expectations to write the texts. Approaching Scripture from this premise, interpreters shouldfor understanding the text, read the text using the modern tools of lexicography and deal thoroughly with the cultural and socio-historical contexts of the ancient authors and the implications thereof. In this process, interpreters must be aware of the fact that they approach Scripture with various forms of pre-understanding and should deal with these by way of the tools of the hermeneutical circle. Passages in Scripture must be analysed and interpreted in light of the wholeness of Scripture and its congruent biblical theology. Furthermore, a "hermeneutic of congruent biblical theology" can add value to biblical studies and new theological knowledge by considering findings in modern literary theories as long as these do not disregard the belief that Scripture is the inspired authoritative written Word of God. Lastly, a hermeneutic of congruent biblical theology must function within the ambit of the Reformed dictum of "semper reformanda" - the quest for continuous revisiting and reevaluation of the findings of biblical interpretation in the course of history.