Scielo RSS <![CDATA[Scriptura]]> vol. 116 num. lang. en <![CDATA[SciELO Logo]]> <![CDATA[<b>Waiting for the Lord: the fulfilment of the promise of land in the Old Testament as a source of hope</b>]]> This article examines the fulfilment of the land promise in the OT as a source of hope. This is particularly significant in our contemporary context in which land has become a contested issue. The question this article asks is whether the fulfilment of the land promise in the OT can be a source of hope for communities in (South) Africa. In the process of dealing with the question, the article observes that there are different theological interpretations to the Abrahamic promise within the Bible. Premising its line of thought on this observation, the hypothesis is advanced that some theological interpretations render the fulfilment of the land promise a source of despair for some communities in South Africa while others make it a source of hope. Specifically, Ezra-Nehemiah represents the former and the Isaiah tradition, the latter. <![CDATA[<b>Seeing, sighing, signing - contours of a vulnerable homiletic</b>]]> In this article the many in-between spaces of paradox that characterise the society of South Africa, up to this day, are seen as liminal breeding grounds for what could be called a vulnerable homiletic. Three key concepts are discussed as being inherent to such a homiletic, namely seeing, sighing, and signing. These key concepts are exemplified by reference to sermons by former Archbishop of Cape Town, Dr Desmond Tutu in particular. The article concludes with a reflection on an art work by South African artist Marco Cianfanelli. <![CDATA[<b>Religiosity in South Africa: trends among the public and elites</b>]]> This article uses statistical data from the World Values Survey (WVS) and the South African Opinion Leader Survey to examine religiosity among the following samples of South Africans: Afrikaans, English, isiXhosa and isiZulu speaking Protestants, Catholics, African Independent Church (AIC) members and non-religious people (public and parliamentarians). We find that mainline Protestant churches have suffered a loss of members, thus changing the denominational face of the country. Additionally, although South Africans remain very religious, the importance of God in their lives has declined. For many people God is now less important although not unimportant. Parliamentarians appear unaffected by these changes: God is still highly important to members of parliament who profess Christianity (the majority). However, the small number of parliamentarians who are not religious now think God is unimportant. <![CDATA[<b>Refiguring Christ, the true vine: an exploration of an Εγώ</b> <b>είμι saying using Ricoeur's concept of 'metaphor'</b>]]> Paul Ricoeur's understanding of metaphorical language is of great importance in reflection of biblical hermeneutics, not the least when it comes to the parables of Jesus. This article first explores Ricoeur's conception of metaphor, and moves to apply it to the metaphor Jesus uses in the seventh Johannine "I am" saying (John 15:1-8). It is argued that the relevance of metaphor understood along the lines of Ricoeur lies therein that it draws focus to the necessity of creative and 'living' metaphor for proper speech about Christ, even though the 'thing' will always have yet another meaning. A condition for such metaphorical language is unpretentious knowledge of both the text and context of the metaphors applied to Christ in the New Testament - as well as those applied to the godhead in the Bible as a whole - and a firm understanding of the context of the contemporary reader. The aim is to sketch some lines for a metaphorical Christology that brings the Gospel close to believers today.