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Natural law and human dignity in the Old Testament? : a case study of Isaiah 1:2-3Kassa, Friday Sule 04 1900 (has links)
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.
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The abolition of intermarriage in Ezra 10 and the ethnic identity of the postexilic Judean community : a hermeneutic studyPaulo, Bonifacio 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The present study seeks to examine the abolition of intermarriage according to Ezra 10 by asking the question as to what were the compelling reasons for such a social crisis, and to demonstrate its possible implications to ethnic identity in the postexilic Judean community. In order to accomplish this purpose, the researcher has chosen to use an integrated method which allows him to bring different exegetical approaches into dialogue, bearing in mind that the canonical narratives are an outcome of a long process of redaction of both oral and written traditions done by different editors from different socio-historical contexts. It is through this method that this research highlights the following outcomes: first, from a canonical point of view, the final editors understood the exilic experience as an objective outcome of the intermarriage phenomenon which led the Israelites into a complete loss of their group identity, namely – being a Yahwistic community, and it was, therefore, the responsibility of the returnees to avoid, at any cost, letting history repeat itself. Second, the phenomenon of intermarriage in the Hebrew Bible has to be approached from a diachronic perspective. Unlike the patriarchal and deuteronomistic traditions in which intermarriage was about morality and apostasy respectively, in the context of the postexilic community this topic was all about purity – a strong zeal for temple and worship, as particularly witnessed in the priestly tradition. Third, from the fact that these canonical narratives took shape in socio-historical settings where, in addition to the religious factor, there were also other reasons such as political and socio-economic, which contributed significantly not only to the dismissal of those intermarriages, but also to the negotiation of a group identity of the Second Temple addressee. In other words, in response to those socio-historical circumstances, the returnees were compelled to divorce and dismiss their foreign wives and, at the same time, they were shaping their group identity, which came to be known as Judaism. / AFRIKAANSE OPSOMMING: Hierdie studie poog om die verbod op ondertrouery soos uitgebeeld in Esra 10 te ondersoek deur te vra wat die dwingende redes vir so 'n sosiale krisis was, en om die moontlike implikasies vir etniese identiteit in die posteksiliese Judese gemeenskap te demonstreer. Ten einde hierdie doel te bereik, het die navorser gekies om 'n geïntegreerde metode waarin verskillende eksegetiese benaderings in gesprek gebring word, te gebruik, terwyl in gedagte hou word dat die kanonieke verhale die uitkoms was van 'n lang proses van redaksie van beide mondelinge en geskrewe tradisies, deur verskillende redakteurs uit verskillende sosio-historiese kontekste. Dit is deur middel van hierdie metode dat die navorsing die volgende uitkomste beklemtoon: eerstens, vanuit 'n kanonieke oogpunt, het die finale redakteurs die ballingskapservaring as 'n objektiewe uitkoms van die ondertrouery verstaan wat die Israeliete tot 'n volledige verlies van hul groepsidentiteit as Jahwistiese gemeenskap gelei het, en dit was dus die verantwoordelikheid van die teruggekeerdes om ten alle koste te vermy dat die geskiedenis homself herhaal. Tweedens, die verskynsel van ondertrouery in die Hebreeuse Bybel moet ook vanuit 'n diachroniese perspektief benader word. In teenstelling met die patriargale en deuteronomistiese tradisies waarin ondertrouery oor die boeg van onderskeidelik moraliteit en godsdienstige afvalligheid verstaan is, handel dit in die konteks van die posteksiliese gemeenskap eerder oor reinheid – 'n sterk ywer vir tempel en die erediens soos veral met die priesterlike tradisie geassosieer. Derdens, vanweë die feit dat hierdie kanoniese verhale vorm aangeneem het in sosio-historiese omstandighede waarin, benewens die godsdienstige faktor, daar ook ander faktore, soos die politieke en sosio-ekonomiese, ‘n belangrike rol gespeel het, het hierdie verhale aansienlik bygedra nie net tot die verbod op ondertrouery nie, maar ook tot die onderhandeling van die groepsidentiteit van die Tweede Tempel gemeenskap. Met ander woorde, in reaksie op die sosio-historiese omstandighede, was die teruggekeerdes verplig om te skei en hul vreemde vroue te ontslaan, terwyl hul terselfdertyd bygedra het tot die vorming van ‘n groepsidentiteit wat bekendstaan as Judaïsme.
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Social identity in Nahum : a theological-ethical enquiryBosman, Jan Petrus 03 1900 (has links)
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2005. / In this study the very relevant theological-ethical question of social identity and intergroup
conflict is looked at. This is done by reading the Book of Nahum multidimensionally as an
“Oracles Concerning the Nations” text, and as part of the Book of the Twelve. The
multidimensional methodology includes a combination of synchronic and diachronic reading
strategies, the implementation of social identity theory and self-categorization theory, the
focus on ideological-critical aspects and theological-ethical questioning. In the process of
research the underlying dynamic of social identity construction of ancient Israel is uncovered
and theological-ethically appropriated.
In the first two chapters the problem of the global rise of extreme nationalism, racism and
zenophobia is noted. The very diverse post-apartheid society of South Africa, as well as the
post-nazi and post-unification German society is mentioned. The Book of Nahum, an Oracle
“Concerning the Nations” text, is chosen as avenue for studying the dynamic underlying the
construction of social identity in ancient Israel. It is suggested that while a one-dimensional
reading strategy may lead to an exclusivist intepretation of Nahum that fosters a theological
ethic of intolerance and hate, a multidimensional reading strategy leads to a theological ethic
of liberation, responsibility and peace.
Chapters 3 and 4 give a research overview of the study of ancient Israel’s identity as well as
how the Book of Nahum is to be understood with regards to its dating, unity, stucture and
historical situation. The research overview shows how incorporating social identity theory and
self-categorization theory provides a better and more integrated perspective on social identity
than what has been done up to now. The social psychology theories are summarized into five
working premises. The background study of Nahum comes to the conclusion that Nahum
should be read synchronically in its diachronical development from the pre-exilic Assyrian
crisis with its polarized political inter-group conflicts to the exilic/post-exilic situation with its
unique search for a new beginning, identity and hope.
Chapters 5 and 6 contain the exegetical explication of the Book of Nahum. Nahum 1:9-
14;2:2-3:19 is interpreted as a pre-exilic construction of social identity. Nahum 1:2-8;2:1 is
read as an exilic/post-exilic text. The inter-group dynamic between the Yahweh-Alone
movement and the pro-Assyria party (pre-exilic) as well as the Deutero-Isaiah group with its theological opponents (exilic/post-exilic) are interpreted in terms of the five social identity
premises. Although social identity construction in Nahum does follow the main premises of
discrimination and prototypical ingroup favouring a surprising ambiguous undercurrent of
self-criticism as apposed to ethnocentrism is discovered in both historical situations. Apart
from the social identity, a strong movement towards liberation from oppression is present in
the Book of Nahum.
This underlying ambiguous dynamic of social identity construction and the liberatory rhetoric
of Nahum is appropriated theolgical-ethically in Chapter 7. A theological-ethical model,
which combines the role of identity in ethics, the concept of “natural law”, the responsibility
ethics of Levinas and a focus on liberation, is suggested as a useful instrument for interpreting
the theological-ethically uncomfortable Oracles Concerning the Nations texts. Chapter 8
summarizes the study and points out the research’s contribution towards Old Testament
methodology (exegetical and ethical), Nahum studies as well as providing a possible
theological-ethical solution to intergroup conflicts (religious, cultural, political etc.) from an
Old Testament perspective.
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Primogeniture in the Old Testament : towards a theological-ethical understanding of patriarchy in Ancient IsraelFachhai, Laiu 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2007. / ENGLISH ABSTRACT: As the title suggests, this research is a study of primogeniture in the Old Testament towards a
theological-ethical understanding of patriarchy in ancient Israel. Using the Ancient Near East as a
wider context of the Old Testament, the research first analysed the Ancient Near East texts relating
to primogeniture, i.e., texts relating to inheritance and succession. In so doing the research reveals
that primogeniture was a generally practiced custom of most of the Ancient Near East societies,
serving as a cornerstone for their patriarchal culture. The research also demonstrates that there were
exceptions to the rule. For example, the Elamites practiced matrilineal and matrilocal customs.
Within the general practice of primogeniture among most of the Ancient Near East societies,
firstborns were often displaced in favour of younger sons. In some cases, daughters and wives could
also inherit and own properties, although succession to the throne by daughters was rare.
The central focus of the research is a socio-rhetorical criticism of the primogeniture text of
Deuteronomy 21:15-17. Like in the Ancient Near East, this study also discovers that primogeniture
was a generally practiced custom as well as a cornerstone of ancient Israel’s patriarchy. However,
exceptions to this rule in ancient Israel seemed to be even more notorious than in those of other
ancient Near East societies. The custom was often not followed. Daughters could also inherit.
Firstborns were displaced by their younger brothers for prime heirship of the family as well as
succession to the throne. This violation of primogeniture custom was theologically and ethically
qualified and politically and ideologically appropriated. The research thus concludes that these
theological-ethical qualifications as well as political-ideological appropriation of the violation of
primogeniture based on socio-economic and religious-political changes of society indicate that
patriarchy according to the Old Testament is not a static divine blueprint for all societies of all
generations. Rather, patriarchy in ancient Israel was a dynamic socio-historical and theologicalethical
process which was subjected to change, modification, reinterpretation, and re-appropriation
according to socio-economic and religious-political developments of a given society.
In the name of patriarchy, women had been denied their rights, robbed of their dignity and worth,
and regarded as a second class image of God in many societies, then and now. Committed to
correcting these wrongs, this research – arguing that patriarchy in the Old Testament is not so much
a privilege as it is to a responsibility – challenges the contemporary hierarchical patriarchal
ideologies, and contends for gender equality in all walks of life, remembering that we are all created
equally in the image of God. / AFRIKAANSE OPSOMMING: Soos die titel aandui, dek hierdie studie eersgeborenheid in die Ou Testament om 'n teologies-etiese begrip
van die patriargie in antieke Israel te bewerkstellig. Teen die Antieke Nabye Ooste (ANO) as wyer konteks
van die Ou Testament, analiseer die navorsing ten eerste die ONO-tekste wat betrekking het op
eersgeborenheid, met ander woorde tekste wat verwys na vererwing en opvolging. In die proses het die
navorsing aan die lig gebring dat eersgeborenheid 'n wydverspreide praktyk in die meeste ANOgemeenskappe
was en as hoeksteen vir hul voortbestaan en patriargale stelsels gedien het. Die navorsing het
ook aangetoon dat uitsonderings op hierdie reël voorgekom het. So het die Elamiete byvoorbeeld matriliniêre
gebruike gehad, asook waar die man by die vrou se familie gaan woon het. In die algemene gebruik van
eersgeborenheid onder meeste van die ANO-gemeenskappe, is eersgeborenes dikwels vervang ten gunste van
jonger seuns. In sommige gevalle kon dogters en eggenotes ook erflatings ontvang en vaste eiendomme besit,
alhoewel troonopvolging deur dogters baie selde voorgekom het.
Die sentrale fokus van die navorsing is 'n sosioretoriese kritiek op die eersgeborenheidsteks in
Deuteronomium 21:15-17. Soos ten opsigte van die ANO, het die studie ook vasgestel dat eersgeborenheid 'n
algemeen aanvaarde praktyk en ook hoeksteen van antieke Israel se patriargie gevorm het. Maar die
uitsonderings op hierdie reël in antieke Israel was skynbaar selfs meer opspraakwekkend as in ander ANOgemeenskappe.
Die gebruik is dikwels nie nagevolg nie. Dogters kon ook vererf. Eersgeborenes is deur hul
jonger broers vir die belangrikste erfporsie van die familie vervang, asook vir troonopvolging. Hierdie
verbreking van die eersgeborenheidsgebruik is teologies en eties gekwalifiseer en polities en ideologies
toegepas. Die navorsing kom dus tot die gevolgtrekking dat hierdie teologies-etiese kwalifikasies, asook die
polities-ideologiese toepassing van die verbreking van eersgeborenheid, gebaseer op sosio-ekonomiese en
religieus-politieke veranderinge in die gemeenskap, aandui dat patriargie volgens die Ou testament nie 'n
statiese, godgegewe bloudruk vir alle gemeenskappe van alle generasies daarstel nie. Patriargie in antieke
Israel was eerder 'n dinamiese sosiohistoriese en telogies-etiese proses, wat onderworpe was aan verandering,
aanpassing, herinterpretasie en hertoepassing ingevolge soio-ekonomiese en religieus-politieke
ontwikkelinge van 'n gegewe gemeenskap.
In die naam van patriargie is vroue in baie gemeenskappe, destyds en vandag nog, ontneem van hul regte,
van hul waardigheid en van hul waarde gestroop en beskou as 'n tweede klas beeld van God. Hierdie
navorsing is toegewy aan die regstel van hierdie onregte en is van mening dat patriargie in die Ou testament
nie sodanig 'n voorreg was nie as 'n verantwoordelikheid en daag daarmee die hedendaagse hiërargiese
patriargale ideologieë uit. Dit spreek hom uit ten gunste van geslagsgelykheid in alle gebiede van die lewe,
met in ag neming dat ons almal gelyk geskape is in die beeld van God.
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Genesis 12-25 in die lig van grafgebruike en grafvertellinge gedurende die Ystertydperk in PalestinaOosthuizen, Rudolph De W. 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: Apart from the literature of Ancient Israel itself, and contemporary literature from the
ancient Near East, archaeological data continue to be an important source for the
historian seeking to elucidate a history of ancient Israel or certain aspects of that
history. Notwithstanding certain developments in the field of Biblical scholarship as
well as archaeology, the discipline of Biblical archaeology continues to survive as the
framework in which these two disciplines join forces, and, quite possibly, may enter
into the historical discourse in meaningful dialogue with each other. The historical
discourse of course, is multidimensional, that is to say, the insights deriving from a
diversity of methodological approaches are being integrated and related to each other
in order to gain an improved understanding of the Old Testament (or certain aspects
thereof), and the cultural-historical context from which the Old Testament came to be.
Of decisive importance for Biblical archaeology is the foundation on which this
dialogue takes place, after all, the basis on which the dialogue takes place has a
determining influence on the collection and interpretation of archaeological data; and
the use of them, similarly, on the understanding and interpretation of the Bible.
The title of this dissertation suffices to indicate that the focus is on burial stories and
burial customs in Palestine during the Iron Age. The dissertation then proceeds to
show how a certain aspect of Old Testament views of death and dying, that is the
coherence between posterity (the living) and the ancestors (those who have died) -
which, among other things surface in the genealogical presentation of burial stories -
can be understood from the burial customs in Syro-Palestine. In that respect the
archaeological data contributes to an understanding of the death notices (presenting
themselves as genealogical material in family burial stories) within the culturalhistorical
milieu in which they appear. The coherence between religious documents
and their cultural embeddedness contributes to a bettter understanding of the
theological significance of the relevant texts. In addition to the fact that archaeology expands the database of historical discourse,
important aspects of the Old Testament world of experience and historical context
come to the fore that have so far been ignored in this discipline. An important
aspect of burial customs, in terms of both the archaeological record (family graves)
and the literary legacy of Ancient Israel (death notices and genealogies in the Old
Testament) is the continuing relationship between the preceeding generations (the
ancestors that have passed on) and the posterity (the community of those still
living).
The connection established in family burial stories between genealogical material
(death notices) and the family burial customs highlights an important perspective,
that is, the relation between the preceeding generations and the community still
living as an element of the expectation of the future, or the future-directedness of
Ancient Israel. The expectation of the future, with specific reference to the grave, is
defined in terms of continuity in the generational community of familial relations. / AFRIKAANSE OPSOMMING: Naas die literatuur van Ou Israel self, sowel as kontemporere literatuur uit die ou
Nabye Ooste, bly argeologiese data In belangrike bron tot beskikking van die
historikus wat In geskiedenis van Ou Israel of sekere aspekte daarvan wil
verduidelik. Nieteenstaande sekere verwikkelinge op die gebied van die
Bybelwetenskap aan die een kant, en van die Argeologie aan die ander kant, bly die
dissipline Bybelse argeologie voortleef as die kader waar die twee dissiplines by
mekaar aansluit, en bes moontlik tot In sinvolle dialoog met mekaar kan toetree in In
historiese diskoers. Die historiese diskoers is uit die aard van die saak
multidimensioneel van aard, dit wil se die insigte vanuit In verskeidenheid
metodologiese benaderings word geintegreer en in verband tot mekaar gestel ten
einde In beter begrip van die Ou Testament (of sekere aspekte daarvan) en die
kultuur-historiese milieu - van waaruit die Ou Testament ontstaan het - te verkry.
Van deurslaggewende belang vir die Bybelse argeologie is die basis waarop hierdie
dialoog plaasvind. Die basis waarop die dialoog plaasvind, het immers In bepalende
invloed op die versameling en interpretasie van argeologiese data; en die gebruik
daarvan vir die verstaan en interpretasie van die Bybel.
Die titel van die proefskrif dui reeds aan dat daar gefokus word op grafvertellinge
en grafgebruike gedurende die Ystertyd in Palestina. Vervolgens word aangedui hoe
In bepaalde aspek van die Ou-Testamentiese sieninge oor die dood, naamlik die
samehang tussen die nageslag (lewendes) en die voorgeslag (ontslapenes) - wat
onder meer ter sprake kom in die genealogiese aanbieding van die grafvertellinge -
vanuit grafgebruike in Siro-Palestina verstaan kan word. In die opsig dra
argeologiese gegewens daartoe by om die doodsberigte (wat by wyse van
genealogiese materiaal in die familiegrafvertellinge na vore tree) te verstaan binne
die kultuurhistoriese milieu waarin dit voorkom. Die samehang tussen religieuse
dokumente en die kulturele bedding daarvan dra daartoe by dat ons die teologiese
betekenis van die tekste wat ter sprake kom, beter kan verstaan. Afgesien van die feit dat die argeologie die databasis van die historiese diskoers
verbreed, tree belangrike aspekte van die Ou-Testamentiese leefwereld of historiese
milieu na vore wat grootliks geignoreer is in die vakgebied. 'n Belangrike aspek in
doodsgebruike, beide wat betref die argeologiese rekord (familiegrafte) sowel as die
literere nalatenskap van Ou Israel (doodsberigte en geslagsregisters in die Ou
Testament), is die verbondenheid wat bly voortbestaan het tussen die voorgeslagte
(ontslape voorvaders) en die nageslagte (nog lewende gemeenskap).
Die verband wat gele word in die familiegrafvertellinge tussen genealogiese
materiaal (doodsberigte) en die familiegraf bring 'n belangrike perspektief na vore,
naamlik die verbondenheid tussen die voorgeslagte en die nog lewende gemeenskap
as 'n element van die toekomsverwagting of toekomsgerigtheid van Ou Israel. Die
toekomsverwagting word, met spesifieke verwysing na die graf, gedefinieer in
terme van kontinurteit in familiale verband.
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The scapegoat sacrifice in Leviticus 16 and the Nefo'o ritual of the Bafut of CameroonMuyo, Joshua Ngwalem 03 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: The dissertation aims to establish to what extent the Old Testament could be interpreted from
an African perspective, using the scapegoat sacrifice in Leviticus 16 and the Nefo'o ritual of
the Bafut of Cameroon as relevant examples. Because sacrificial practice was a normal
occurrence in the religions of the Israelites (Old Testament) and those of other nations - and
African society in particular - questions are raised that require urgent answers, namely: Is it
possible to identify any elements of sacrifice from the African background, and specifically
the Nefo'o ritual of the Bafut of Cameroon, which may facilitate the theological interpretation
and understanding of the Old Testament.
The approach employed is a qualitative methodology with the sub-category of participant
observation. We also used a socio-rhetorical interpretation approach to the Old Testament
text of Leviticus 16. When the above-mentioned two rituals are compared, they portray
aspects of both similarities and dissimilarities. The work has been divided into the following
seven chapters:
Chapter one introduces the topic through the identification and the development of the
problem. Some concepts and keywords from the title are discussed in the contexts of the
Bafut of Cameroon and ancient Israel.
Chapter two provides the background to the Nefo'o ritual of the Bafut of Cameroon, tracing
both the origins of the Bafut people and the Nefo'o ritual. The Bukari people, the aborigines
of the tribe and the seat of the Nefo'o shrine are highlighted.
Chapter three presents a survey of sacrifices in West Africa, the ancient Near East and Israel.
Special attention is reserved to the sacrificial systems of the ancient Israelites.
Chapter four gives a brief introduction to the Pentateuch with special treatment of the modern
trends in the study of the pentateuchal sources and the theologies of the authors. This is to
situate the book of Leviticus in the Pentateuch with which we are concerned.
Chapter five presents an introduction to the book of Leviticus and examines its significance
among the other pentateuchal books. Attention is given to certain recurrent theological
themes in the book and its implication for Leviticus chapter 16.
Chapter six provides a socio-rhetorical interpretation of the text of Leviticus 16, with special
attention to the establishment of the Day of Atonement and the scapegoat sacrifice. Specific
attention was paid to the significance of atonement in Lev. 16. Chapter seven compares the scapegoat sacrifice of Leviticus 16 and the Nefo'o ritual of the
Bafut of Cameroon. This is followed by a theological interpretation of the Nefo'o ritual and a
summary of the results and conclusions.
African theologians - whose own cultures possess a great deal of ritual practices - have not
given enough attention to a contextual interpretation of the Scriptures of the Old Testament.
The biblical faith has to exist among African Traditional Religions and other cultural
practices. Some contextual interpretation of the Scriptures of the Old Testament is being
suggested. Such aspects as the Nefo'o shrine, which is situated in the midst of the Bafut
community, could be seen to explain the Tent of Meeting among the Israelites. Other aspects
include the priest, the community, the ancestors and the release of the live goat into the
woods, bearing the sins of the people. Thus the Nefo'o ritual can be used as an analogy to
explain the biblical understanding of atonement in an African context.
Leviticus 16 is not only the centre of the book of Leviticus but also the centre of the
Pentateuch (Torah). Atonement can also be seen to be the theological heart of the Old
Testament and of the whole Bible. Thus it is crucial to communicate this in an African
environment using all the hermenuetical tools available. / AFRIKAANSE OPSOMMING: Hierdie dissertasie is daarop gemik om te bepaal tot watter mate die Ou Testament vanuit In
Afrika-perspektief geinterpreteer kan word met gebruikmaking van die sondebokofferande,
soos beskryf in Levitikus 16 en die Nefo'o ritueel van die Bafut bevolking van Kameroen as
betrokke voorbeelde. Omdat die bring van offerandes normale praktyk in die godsdienste van
die Israeliete (soos beskryf in die Ou Testament) en van ander nasies - en spesifiek van
Afrika-gemeenskappe - is, ontlok dit vrae wat dringend beantwoord behoort te word. Is dit
moontlik om daardie elemente van offerande vanuit In Afrika-perspektief - en spesifiek
vanuit die oogpunt van die Nefo'o ritueeI van die Bafut van Kameroen - te identifiseer wat
kan bydra tot die teologiese interpretasie en begrip van die Ou Testament?
Die benadering wat gevolg word, is 'n kwalitatiewe metodologie, met die sub-kategorie van
deelnemende waarneming. Ons het ook In sosio-retoriese interpretasie benadering tot die Ou
Testamentiese teks van Levitikus 16 gevolg. Wanneer die bovermelde twee rituele met
mekaar vergelyk word, openbaar hulle aspekte van sowel ooreenkomste as van verskille. Die
werk is die volgende sewe hoofstukke verdeel:
Hoofstuk een lei die onderwerp in deur die identifisering en die ontwikkeling van die
probleem. Sekere begrippe vervat in die sleutelwoorde van die titel word bespreek in die
kontekste van die Bafut van Kameroen en van anti eke Israel.
Hoofstuk twee bied In agtergrond aan tot die Nefo'o ritueel van die Bafut bevolking van
Kameroen, waarin die oorsprong van sowel die Bafut bevolking as van die Nefo'o ritueel
nagegaan word. Die Bukari bevolking, wat die oorspronklike inwoners was en die setel van
die Nefo'o altaar word beskrywe.
Hoofstuk drie bevat In oorsig van offerandes in Wes-Afrika, die anti eke Nabye Ooste en
Israel. Spesiale aandag word geskenk aan die offerande stelsels van die anti eke Israeliete.
Hoofstuk vier is In kort inleiding tot die Pentateug, met spesiale verwysing na die moderne
tendense in die studie van Pentateugverwante bronne en die teologiese uitgangspunte van die
skrywers. Dit word gedoen om die posisie van die boek van Levitikus, waarmee ons bowenal
gemoeid is, in die Pentateug te bepaal.
Hoofstuk vyf bied In kort inleiding tot die boek van Levitikus en gaan sy betekenis na teen
die agtergrond van die ander boeke Vall die Pentateug. Aandag word geskenk aan sekere
herhalende teologiese temas in die boek en die implikasies daarvan vir Levitikus 16. Hoofstuk ses bevat 'n sosio-retoriese interpretasie van die inhoud van Levitikus 16, met
spesiale verwysing na die instelling van die Versoendag en die offerande van die sondebok.
Spesifieke aandag word geskenk aan die rol van boetedoening in Levitikus 16.
Hoofstuk sewe vergelyk die sondebok offerande van Levitikus 16 en die Nefo'o ritueel van
die Bafut van Kameroen. Dit word gevolg deur 'n teologiese interpretasie van die Nefo'o
ritueel, 'n 'n opsomming van die praktyke en ook gevolgtrekkings.
Afrika-teoloe, wie se eie kulture oor 'n ryke mate van rituele praktyke beskik, het tot dusver
nie voldoende aandag aan 'n kontekstuele interpretasie van die Ou Testament geskenk nie.
Die Bybelse geloof moet steeds in naasbestaan met die tradisionele Afrika-gelowe en ander
kulturele praktyke staan. 'n Sekere kontekstuele interpretasie van die Ou Testamentiese
geskrifte word aan die hand gedoen. Seker aspekte, soos die Nefo'o altaar, wat midde in die
Bafut gemeenskap gelee is, kan met die ontmoetingstent van die Israeliete vergelyk word.
Ander punte van ooreenkomste en verskille tussen die Bafut en die anti eke Israeliete, sluit in
priesters, die gemeenskap, voorouers, en die vrylating in die woud van die lewendige bok wat
die sondes van die bevolking dra. Dus kan die Nefo'o ritueel as 'n analogie vir die
verduideliking van die Bybelse begrip van versoening in 'n Afrika-konteks aangewend word.
Levitikus 16 is nie slegs die kern van die hele boek van Levitikus nie, maar inderdaad ook
van die hele Pentateug (Torah). Versoening kan ook as die teologiese kern van die Ou
Testament van die hele Bybel gereken word. Daarom is dit noodsaaklik om hierdie begrip in
'n Afrika-konteks te kan kommunikeer met die aanwending van aile beskikbare
hermeneutiese hulpmiddele.
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