This thesis undertakes to apply some of the insights from postcolonial criticism to understand the history of Christianity in Japan, focusing on key Christian thinkers in the period since Japan’s national isolation ended in the mid 19th century. It studies these theologians' interaction with the the Bible as a “canonical”text in the Western civilisation, arguing for a two-way connection between Japan’s reception of Christianity and reaction to the West. In particular, it considers the process through which Christianity was employed to support or criticise Japan’s colonial discourse against neighbouring Asian countries. In this process, I argue that interpretation of the Bible was a political act, informed not simply by the text itself, but also by the interpreter’s positionality in the society. The thesis starts by reviewing the history of Christianity in Japan. The core of the thesis consists of three chapters, each of which considers the thought of two contemporaries. Ebina Danjo (1866-1937) and Uchimura Kanzo (1861-1930) were two first-generation Christians who converted to Christianity through missionaries from the United States, and responded to Japan’s westernisation and military expansion from opposite perspectives. Kagawa Toyohiko (1888-1960) and Yanaihara Tadao (1893-1961) spoke about the country’s situation in the years preceding the Asia-Pacific War (1941-1945), and again reached two different conclusions. Nagai Takashi (1908-1951) and Kitamori Kazo (1916-1998) were Christian voices immediately after the war, and both dealt with the issue of suffering. Each chapter explores how the formation of their thoughts was driven by their particular historical, economic, and social backgrounds. The concluding chapter outlines Christian thought in Japan today and deals with the major issue facing Japanese theology: cultural essentialism.

Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The problem discussed in this thesis is how to resist and subvert the complicity of biblical studies with neo-colonialism as a white male biblical scholar. Traditionally the interpretation of the bible by white male biblical scholars has not been recognised as an interested and situated practice, unlike the interpretations by readers from marginalised backgrounds. The thesis put forward here is that it is the other - understood as infinite and irreducible - that opens up the habitual vicious circle of identity formation and identifiable practices. This interruption is a moment of true decision, i.e. a moment where the self cannot follow any preestablished ethico-political programme but has to respond in a truly innovative way. This innovation is understood to be brought about in a double strategy, which juxtaposes a hegemonic practice with its binary opposition in a nondialectical way. The space in which such an interruption occurs is the interstitial borderline, the liminal space and interface between the self and its other. In the first part, the thesis critically engages with the work of three white male biblical scholars - Daniel Patte, Jeffrey Staley, and Gerald West - who try to overcome the traditional academic discourse of biblical studies by problematising the relationship between their own identities and their academic practices. In the second part, deconstruction, as shorthand for the work of Jacques Derrida, is subsequently presented as a thoroughly postcolonial critique of western ontological concepts and as a viable manner in which to theorise the critical contributions of Patte, Staley, and West. In the third and final part, three approaches within biblical studies - historicism, the bible as popular text, and literary approaches - are singled out and discussed as possible liminal spaces within which the identity of the white male biblical scholar can be reinvented in responsibility to the other. / AFRIKAANSE OPSOMMING: Die vraagstuk onder bespreking in hierdie verhandeling is hoe om, as blanke manlike bybelgeleerde die onderlinge medepligtigheid tussen die studie van die bybel en neo-kolonialisme te weerstaan en te ondermyn. Volgens tradisie word die vertolking van die bybel deur blanke manlike bybelgeleerdes nie erken as 'n ge·interesseerde en gelee praktyk nie, in teenstelling met die vertolkings van geleerdes afkomstig uit minderheidsgroepe. Die stelling wat hier gemaak word is dat dit die 'ander' is - begryp as oneindig en onverminderbaar - wat die gebruiklike bose kring van identiteitsvorming en identifiseerbare praktyke oopmaak. Hierdie onderbreking is 'n oomblik van ware besluitneming, i.e. 'n oomblik waarbinne die self nie enige voorafbepaalde eties-politiese program kan volg nie, maar waarbinne die self werklik op 'n oorspronklike en nuwe wyse moet reageer. Dit word verstaan dat hierdie nuwigheid tot stand gebring word in a dubbele strategie wat die heersende praktyk op 'n nie-dialektiese wyse langs sy binere opposisie plaas. Die ruimte waarbinne hierdie onderbreking plaasvind is die tussengrenslyn, die oorgangsruimte en skakel tussen die self en die 'ander'. Die eerste gedeelte van die verhandeling is 'n kritiese bespreking van die werke van drie blanke manlike bybelgeleerdes, naamlik Daniel Patte, Jeffrey Staley en Gerald West, wat poog om die tradisionele akademiese diskoers oor die studie van die bybel te bemeester deur die verhouding tussen hulle eie identiteite en hul akademiese gebruike te problematiseer. Die tweede gedeelte bied dekonstruksie, as snelskrif vir die werk van Jaques Derrida aan as 'n deurdagte post-koloniale kritiek van westerse ontologiese konsepte en as 'n lewensvatbare wyse waarop die kritiese bydraes van Patte, Staley en West teoretiseer kan word. In die derde en laaste gedeelte word drie benaderings tot die studie van die bybel, naamlik 'n historiese benadering, die bybel as populere teks en litirere benaderings uitgesonder en bespreek as moontlike oorgangsruimtes waarbinne die identiteit van die blanke manlike bybelgeleerde herversin en bedink kan word met verantwoordelikheid teenoor die 'ander'.

The cross-cultural transmission of the Christian faith sustains its growth and expansion. Indeed the reception of the Christian faith is from one cultural framework to another different cultural framework. However, this largely depends on the translation and the interpretation of the Bible, which has certainly been in agreement to the way the recipient cultures conceive reality. From the time Christianity came into existence, the introduction of biblical concepts on which Christianity stands in terms agreeable to the way the recipients conceive reality continues to offer a clear understanding of the same. Indeed, this has been from the perspective of the primal worldview. However, this was not the case in Africa, where the primal worldview was demonised, degraded and anathematised by the missionary enterprises. This indeed denied the Africa converts a chance to engage with the Bible in ways they would call their own, for they conceive reality in terms shaped by their primal worldview. This study has the Glkilyfi primal worldview as its particular reference, to whom the missionaries transmitted the biblical knowledge selectively with the hermeneutical method they used. Now there is indisputable evidence that Christianity is growing fast in places where people conceive reality from the perspective of the primal worldview. To sustain and maintain this growth, the Bible ought to be interpreted and translated from the perspective of the primal worldview. This is necessary because the growth of Christianity depends on the right understanding of biblical concepts. Yet they are incomprehensible unless they receive an interpretation that is compatible to the way people conceive reality. In that case, there is need to investigate whether the former methods of interpreting and translating the Bible have adequately communicated the Gospel to African Christians. It is also necessary to investigate whether there is need for a hermeneutical method shaped by the primal worldview. This study contends that the former hermeneutical methods have not adequately communicated the complete Gospel to the African Christians. In that case, there is need for a hermeneutical method shaped by the primal worldview. Evidence that leads to the quest of a hermeneutical method generated by the primal worldview is from the history of the expansion of Christianity and from the phenomenology of religion. The primal worldview has tools on which hermeneutics can depend on, hence gaining valid operating principles. On the other hand, there is evidence from the Scripture that the interpretation of the new from the perspective of the old is possible. In that case, the old facilitates and enables the understanding of the new. The Epistle to the Hebrews is a perfect example, showing that the interpretation and translation of Scripture from the perspective of the primal worldview are possible. This will safeguard spirituality and the spiritual view of life, which hermeneutics need, and which the former hermeneutical methods seem to have jettisoned. However, the former hermeneutical methods are not all useless in the hermeneutical discourse. The hermeneutical method generated by the primal worldview can use them as servants but not as masters. Besides, the hermeneutical method generated by the primal worldview ought to have a future and significance, without which it can sink to oblivion. Two complementary aspects guarantee its future and significance. Firstly, it is its engagement with the ordinary readers of the Bible in their context. Secondly, it is in the use of the mother tongue, so that hermeneutics can be appreciable to both the ordinary and trained readers of the Bible. This is the hermeneutical method, which African Christianity must turn to with urgency to ascertain its growth. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.

This thesis investigates the role of women in the early church as portrayed in 1 Timothy 2:9-15 using the recently-developed method of Rhetorical Analysis. It makes use of a rhetorical approach largely based on the method proposed by Kennedy, supplemented by insights from scholars who have emphasised the argumentative element in rhetoric. This method illustrates how the role of women in the church is decisively determined by the argument in the letter as a whole. A brief survey of classical rhetoric is given. The typical structure of a rhetorical discourse is listed with its component sections. The validity of using rhetorical analysis as a means for interpreting New Testament texts is justified. Textual units are identified from the structure of the text. Rhetorical insights are used to explain how the identified units cohere within the overall structure of the letter and how they relate to one another and interact. The thesis is developed that the section on women and teaching can only be meaningfully investigated in the light of the text as a whole and of the motifs in the letter. The thesis has a special focus on 2:9-15. This section is analysed in more detail than the rest of the text with the exception of 1 Timothy 1. As exordium, the latter provides the introduction to the situation dealt with in the letter, introduces the case, and sets the tone for the rest of the letter. The persuasive power of rhetoric in any situation depends to a large extent on its use of common tradition. The socio-cultural setting of the author is consequently analysed. Finally, the role of women in Graeco-Roman society is analysed in terms of motifs found in 1 Timothy 2:9-15.

This thesis is an investigation into the discrepancies that exist in textual interpretations within Pentacostalism, in view of the ongoing search for a viable hermeneutic model unique to Pentecostalism. Since its birth, the modern Pentecostal movement has been influenced by many other theological traditions, especially Covenant theology and Dispensationalism. Nevertheless, from this research it becomes clear that Pentecostalists themselves have contributed to the discrepancies by failing to distinguish between biblical passages related to national Israel and those related to the church. It is factual that cultural differences and theological backgrounds influence the interpretations ascribed to Scripture. Yet, this research found that scriptural interpretive discrepancies exist amongst Pentecostalists belonging to the same cultural group and same denomination. This study presents a new perspective on biblical interpretation for Pentecostalism, namely the Mediatorial View, which when consistently applied to all tectual interpretations, most certainly will reduce the number of discrepancies that exist. / Philosophy, Practical & Systematic Theology / M. Th. (Systematic Theology)

The Evangelical Reformed Church is celebrating its sixtieth anniversary. This study investigates this church's unique view of Scripture and places it within the broader context of a Reformed approach. To this end, a literary study is conducted, whereby the Evangelical Reformed conviction is compared to that of Calvin and Barth, as put forward in their Institutions and Church Dogmatics, respectively. This procedure allows for a collation of the Evangelical Reformed stance and the Reformed view. Since the belief regarding Scripture has an effect on many aspects of the traditional reformed dogma, several bibliological facets are singled out, namely, revelation, authority, inspiration, and the inception of the canon. By way of illustration, these details are considered with specific reference to the Reformed doctrine of Predestination. The goal of this exercise is to evaluate the application of the bibliological dogma in the formulation of theology. / Systematic Theology & Theological Ethics / M.Th

This study falls within the area of the Bible in African Christianity, particularly ordinary readers' appropriation of and interpretation of the Bible. It seeks to explore, firstly, the processes of the encounter between the Bible and the indigenous people of Tanzania, specifically the Gogo in central region. Secondly, this thesis seeks to identify some interpretative resources and emerging interpretative practices that have continued into the present of ordinary readers of the Bible. This exploration is done by tracing the mission activities of the Church Missionary Society (CMS) in Tanzania, which began in 1844. The work of the Universities Mission to Central Africa (UMCA) is also examined, particularly the role it has played in making the Book "open" to the indigenous, through translation. Although there is continuity between past and present readings, this thesis demonstrates that ordinary readings are not static, they are dynamic; and over the years neo-indigenous interpretative moves have emerged which are a combination of both missionary and indigenous interpretative resources and methods. This reality is evident in the contemporary phenomenon of women and youths' songs in central Tanzania. These songs are creative interpretations of the Bible from an ordinary readers' perspective. There is a challenge to trained readers of the Bible to realise that biblical interpretation is not the preserve of the "professionals"; ordinary readers in the parishes, in cities, towns and villages, do interpret the Bible as well. To be relevant to the Tanzanian context, academic interpreters have to consciously take into account the resources and strategies of ordinary readers, which are demonstrated in their vernacular languages, oral narratives, religious experience, songs, proverbs and wise sayings. This will mean deeply understanding the local languages, Cigogo and others, listening to ordinary interpretations of the Bible, listening to the music and tunes of ordinary readers, as well as reading the vernacular Bible. Lastly, this study offers some suggestions for further research which, I hope, will bring refr study falls within the area of the Bible in African Christianity, particularly ordinary readers' appropriation of and interpretation of the Bible. It seeks to explore, firstly, the processes of the encounter between the Bible and the indigenous people of Tanzania, specifically the Gogo in central region. Secondly, this thesis seeks to identify some interpretative resources and emerging interpretative practices that have continued into the present of ordinary readers of the Bible. This exploration is done by tracing the mission activities of the Church Missionary Society (CMS) in Tanzania, which began in 1844. The work of the Universities Mission to Central Africa (UMCA) is also examined, particularly the role it has played in making the Book "open" to the indigenous, through translation. Although there is continuity between past and present readings, this thesis demonstrates that ordinary readings are not static, they are dynamic; and over the years neo-indigenous interpretative moves have emerged which are a combination of both missionary and indigenous interpretative resources and methods. This reality is evident in the contemporary phenomenon of women and youths' songs in central Tanzania. These songs are creative interpretations of the Bible from an ordinary readers' perspective. There is a challenge to trained readers of the Bible to realise that biblical interpretation is not the preserve of the "professionals"; ordinary readers in the parishes, in cities, towns and villages, do interpret the Bible as well. To be relevant to the Tanzanian context, academic interpreters have to consciously take into account the resources and strategies of ordinary readers, which are demonstrated in their vernacular languages, oral narratives, religious experience, songs, proverbs and wise sayings. This will mean deeply understanding the local languages, Cigogo and others, listening to ordinary interpretations of the Bible, listening to the music and tunes of ordinary readers, as well as reading the vernacular Bible. Lastly, this study offers some suggestions for further research which, I hope, will bring refreshment and renewal to Tanzanian African biblical and theological scholarship. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

The Evangelical Reformed Church is celebrating its sixtieth anniversary. This study investigates this church's unique view of Scripture and places it within the broader context of a Reformed approach. To this end, a literary study is conducted, whereby the Evangelical Reformed conviction is compared to that of Calvin and Barth, as put forward in their Institutions and Church Dogmatics, respectively. This procedure allows for a collation of the Evangelical Reformed stance and the Reformed view. Since the belief regarding Scripture has an effect on many aspects of the traditional reformed dogma, several bibliological facets are singled out, namely, revelation, authority, inspiration, and the inception of the canon. By way of illustration, these details are considered with specific reference to the Reformed doctrine of Predestination. The goal of this exercise is to evaluate the application of the bibliological dogma in the formulation of theology. / Philosophy, Practical and Systematic Theology / M.Th

This thesis is an investigation into the discrepancies that exist in textual interpretations within Pentacostalism, in view of the ongoing search for a viable hermeneutic model unique to Pentecostalism. Since its birth, the modern Pentecostal movement has been influenced by many other theological traditions, especially Covenant theology and Dispensationalism. Nevertheless, from this research it becomes clear that Pentecostalists themselves have contributed to the discrepancies by failing to distinguish between biblical passages related to national Israel and those related to the church. It is factual that cultural differences and theological backgrounds influence the interpretations ascribed to Scripture. Yet, this research found that scriptural interpretive discrepancies exist amongst Pentecostalists belonging to the same cultural group and same denomination. This study presents a new perspective on biblical interpretation for Pentecostalism, namely the Mediatorial View, which when consistently applied to all tectual interpretations, most certainly will reduce the number of discrepancies that exist. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This research investigates the role of nature and cultures/traditions in the ethical and theological interpretation of the Bible. To be specific, it is concerned with the legitimacy of the knowledge of the existence and attributes of God arrived at using only the natural faculties of sense and reason and whether moral norms or evaluative principles can be derived from or grounded in nature. When the issue of moral norms and principles appears, it leads to reflection on the issue of so-called natural law, an ethical principle which claims that moral duty can be learned through nature. The research argues that the invitation of the cosmic elements and the parable of the ox and donkey in Isaiah‟s prophetic indictment (Isaiah 1: 2-3) provide evidence of the traces of natural law in the book and the entire Bible. It also argues that natural law and natural theology correspond to elements of African cultures/traditional religions. As such, incorporating natural law in the theological-ethical interpretation of the Old Testament will be relevant for interpretive communities in Africa, like the Tangale in the northern Nigeria. The research also envisages that the natural law tradition and the elements of African cultures/traditional religions can have a favourable impact on the theological ethical understanding of human dignity if appropriately incorporated into the theological-ethical interpretation of the Bible. / AFRIKAANSE OPSOMMING: Hierdie navorsing ondersoek die rol van die natuur en kultuur/tradisie in die etiese en teologiese interpretasie van die Bybel. Meer spesifiek gaan dit oor die geldigheid van die kennis van God se bestaan en eienskappe, soos wat dit met behulp van slegs die natuurlike persepsie van sintuie en rede veronderstel kan word; en oor die vraag of morele norme en evaluerende beginsels vanuit die natuur afgelei kan word of gegrond kan wees. Waar die kwessie van morele norme en beginsels verskyn, gee dit aanleiding tot nadenke oor die vraagstuk van die sogenaamde “natuurlike wet”, ʼn etiese beginsel wat beweer dat morele plig aangeleer kan word deur die natuur. Die navorsing argumenteer dat die uitnodiging van die kosmiese elemente en die gelykenis van die os en die donkie in Jesaja se profetiese aanklag (Jes 1: 2 – 3) bewyse lewer van die spore van die natuurlike wet in die boek en die Bybel in geheel. Dit voer ook aan dat die natuurlike wet en natuurlike teologie met sekere elemente van Afrika-kulture/tradisionele godsdienste ooreenstem. As sulks is dit relevant vir interpretatiewe gemeenskappe in Afrika soos die Tangale in noord-Nigerië, om die natuurlike wet by die teologies-etiese interpretasie van die Ou Testament te inkorporeer. Die studie veronderstel ook dat die tradisie van die natuurlike wet en die elemente van Afrika-kulture/tradisionele godsdienste ʼn gunstige uitwerking op die teologiese, etiese begrip van menswaardigheid kan hê, indien dit op gepaste wyse in die teologies-etiese interpretasie van die Bybel geïnkorporeer word.