Thesis (M. Div.)--Grace Theological Seminary, 1984. / Abstract. Includes bibliographical references (leaves 43-50).

Thesis (M.A.P.S.)--Associated Mennonite Biblical Seminaries, 1977. / Includes bibliographical references (leaves 105-106).

Thesis (Th. D.)--Concordia Seminary, 1986. / Includes bibliographical references (leaves 172-188).

Thesis (Th. M.)--Western Conservative Baptist Seminary, 1987. / Abstract. Includes bibliographical references (leaves 82-87).

Thesis (Th. M.)--Dallas Theological Seminary, 1985. / Includes bibliographical references (leaf [41]).

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Bibliography: pages 92-95. / Various contemporary Liberation methodologies of Biblical interpretation have generally failed to find a firm enough footage amongst communities of the oppressed. This is so, in spite of the fact that these methodologies are born out of the struggles for liberation of these communities. Most of the people who have a relationship with the Bible, are quite ignorant concerning the human element in the production of the Bible. This ignorance, amongst others, results in a subservient and uncritical approach to the Bible. This is essentially the issue that this thesis wants to address. Chapter one deals with the human origins of both the Old and New Testaments. This is followed by a chapter on methodologies of biblical interpretation. Both in essence seek to highlight and celebrate our humanity by highlighting the human element in our understanding of the Bible. Chapter two also deals with the question of what constitutes a sacred text. Chapter three is a critical reflection on existing Liberation theologies and particularly looks at Liberation theology in Latin America, Black and Prophetic theology in South Africa and Feminist theology. The perception of the Bible which are influenced by these theologies are used in developing a hermeneutical starting point which does not regard the Bible as the absolute and ultimate Word of God, but as a source in the Christian tradition. Chapter four is an attempt to show how the ethos of a denomination influences the way in which people understand the Bible. It is then argued that it is impossible for anybody to follow the Bible literally because of the ways in which various factors such as socio-political, economic, psychological and tradition influence our interpretation of what is read in the Bible. Furthermore, people do not in reality accept the Bible as the absolute Word of God although most seem to claim that it is and Biblical scholars and theologians have this as their hermeneutical starting point. Given these arguments, people do have a special relationship with the Bible and it is a meaningful religious symbol to many who find solace, comfort and direction in it. The Bible must be seen in the context of the community of faith and therefore it must be studied in that context. Any hermeneutics must take the needs and limitations of these communities seriously as Biblical scholars are challenged to be sensitive about the faith of the people for whom the Bible remains a holy and inspirational source, especially if they are victims of oppression. The concluding section challenges Bible study facilitators to question their own hermeneutics in the light of the evidences of this thesis and to see the empowerment of the oppressed as a priority in the presentation of the Bible. This is the underlying issue of importance throughout the thesis, i.e., how the Bible can be appropriated by communities of the oppressed who adhere to the Christian faith, in the struggle for liberation and transformation.

This study examines the seminal thought of a leading Protestant exponent of Latin American liberation theology, Jose Miguez Bonino. It shows that, by a dialectical use of Marxist theory he is able to rediscover a basic and essential Christian understanding of history which requires that Christians be actively engaged in its shaping. Miguez Bonino's choice of the biblical category of the Kingdom of God is examined and is seen to constitute a departure from and an improvement on the conventional model of the Exodus used by most liberation theologians. The Marxist critique of idealism in traditional theology is accepted and serves as a starting point for a revised Christian interpretation of history. The unity of history is traced as originating in the prophetic teaching which linked political happenings with divine sovereignty. The crucial rediscovery of apocalyptic in contemporary European political theology is seen as an important step in the direction taken by Miguez Bonino as is the theological reflection on "thinking in two spheres" by Dietrich Bonhoeffer. The use which Miguez Bonino makes of the concept of the Kingdom of God to emphasize the eschatological significance of human historical action is also outlined. The Marxist emphasis on human responsibility for historical initiative is taken as the point from which to expound an understanding of the Kingdom of God in which the account of the tension between the present age and the future age in apocalyptic is important as is the contrast between continuity and discontinuity in the Pauline concepts of "body", "Resurrection" and "works". Again, Miguez Bonino's indebtedness to Bonhoeffer, this time in his polarity of the ultimate and penultimate is acknowledged. Miguez Bonino's distinctive exposition of the Kingdom as a call to effective action to articulate Christian love is also examined and compared with other models. Political engagement is seen to require mediations in the form of social analysis, theological interpretation and ideology. Sacralization and fanaticism are avoided by the application of ethical criteria and the submission of the mediations to divine judgement. In this regard Miguez Bonino's preference for Marxism is scrutinized and an alternative suggested.

This thesis arises out of the recognition that Reformed theology in South Africa needs to respond creatively to the challenges of Liberation theology. One of the more pressing areas in which this challenge and response is felt is the area of the Bible and its interpretation, and hence we take as our focus the possibility of a Reformed-Liberation hermeneutic.

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