HTS Volume 64, Number 4 (2008)

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Spiritualiteit te midde van 'n kultuur van voorspoed. 'n Fokus op die Ooste van Pretoria
(Faculty of Theology, University of Pretoria, 2008) De Koker, W.; Muller, Julian C.
The eastern suburbs of Pretoria is a white, mainly Afrikaans speaking and Dutch Reformed community with a relatively high level of education and income and a mostly stable family life. Religion is important to most of the inhabitants. Church life is characterised by movement and change. Church members move to and fro between different churches and congregations, while many congregations experience change in their worship services. This leads to pain and schism in congregations, and members experience marginalisation. The research has been done by listening to the stories of individuals (co-researchers). The story of the research has developed under the themes of leadership, so called "American" and "European" attitudes towards life, change, relationships and service. The story reaches a climax when the predominant attitudes of prosperity and success is deconstructed in values that are shared by all the co-researchers, namely worship, care and service.
Het gebruik van geweld bij het bestraffen van overspel in Bijbelse teksten (Deuteronomium 22:13-29 en Johannes 7:53-8:11)
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2008-11) Weren, Wim J.C. (Wilhelmus Johannes Cornelis)
The use of violence in punishing adultery in Biblical texts (Deuteronomy 22:13-29 and John 7:53-8:11). In this article, the focus is on the extent to which in biblical texts violence is deemed acceptable in punishing adultery. Jesus' attitude to this severe punishment is discussed. Jesus concurs with the sanction imposed by Moses but the effect of his requirement that each individual in the group of executioners be without sin, is in fact that the punishment cannot be carried out. The way in which Jesus intervenes is in line of discussions in the Old Testament and in early Judaism that are aimed at imposing restraints of the use of violence in punishing sexual offences. The article concludes with an evaluation of the topical relevance or irrelevance of the two biblical passages discussed here.
Een irenische dialoog met Wim Weren over geweld in Johannes 7:53-8:11
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2008-11) Verheyden, Jozef (Joseph)
An irenic dialogue with Wim Weren about violence in John 7:53-8:11. This essay engages in a dialogue with Wim Weren's contribution in this volume. It first discusses some hermeneutical perspectives on violence in the pericope on the adulteress woman in John 7:53-8:11. It then discusses the use of Deuteronomy in this passage against the background of Jesus' radical new perspective on violence.
Een godvechter wordt voorvechter
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2008-11) Van Houwelingen, Pieter Harry Robert
A godfighter becomes a fighter for God. The Pastoral Letters refer twice, in biographical notes, to the religious past of the apostle Paul. In 1 Timothy 1 he is qualified as "a blasphemer and a persecutor and a violent man" (NIV). These qualifications are the stereotypes of a "godfighter" ( θεομάχος), as they are known in secular and early Jewish literature of antiquity. Nevertheless, Paul did not become a recipient of divine vengeance, but of the grace of the Lord. He thus became a fighter for God: the advocate of Christianity. Against this background, how can 2 Timothy 1 state of the same Paul that he, like his Jewish ancestors, has continued to serve God with a clear conscience? This could be seen as a strange discrepancy. Exegesis of both statements in context makes clear, however, that the Pastoral Letters draw a consistent picture of Paul. He had to redefine his faith, but in doing this he did not engage in the worship of any other God than the God of his forefathers.
Geweld in 'n evangelie van liefde : die Evangelie van Johannes se perspektief op geweld teen Jesus en sy dissipels
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2008-11) Van der Watt, J.G. (Jan Gabriel), 1952-; Kok, Jacobus (Kobus)
Violence in a gospel of love. The perspective of the Gospel of John on violence against Jesus and his disciples. This article is the first of two articles in which violence in the Gospel of John is discussed. In these articles strong techniques of vilification in the Gospel are pointed out, according to which the status of the opposing group is radically discredited by the Jews on the one hand, and the followers of Jesus on the other hand. In the first article violence and vilification by the Jews, or disciples of Moses against the followers and disciples of Jesus are investigated. It is argued that the central issue of the conflict revolves around the question: Where is God's presence to be found? Among the Jews or among the followers of Jesus? The conflict and violence in John could be understood against the backdrop of this important question.
Religie, Bijbel en geweld
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2008-11) Henten, J.W. van
Religion, Bible and violence. This contribution is the slightly adapted introductory lecture given at the conference on the New Testament and Violence held in Stellenbosch from 21-23 January 2008. The lecture offers a personal survey of some of the recent contributions with regard to the nexus of religion and violence and their relevance for New Testament studies. The work of René Girard, Regina Schwartz, Mark Juergensmeyer and J Howard Ellens is discussed in particular.
Vom Umgang mit biblischen Texten in antisemitischen Kontexten
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2008-11) Nicklas, Tobias
The Bible in anti-Semitic contexts. The article focuses on the (ab-)use of New Testament texts in the time of National Socialism. After a definition of central terms, it describes how anti-Semitic authors interpreted biblical texts. It then presents an overview of authors who attempted to prove Jesus' Aryan origins and anti-Jewish position (e g, the so-called "Pantherathesis"). After explaining how (and why) Paul is seen as "too Jewish" by Third Reich scholars, the article investigates the continuing influence of Nazi exegesis and concludes with an overview of recent developments regarding this issue.
Jesus en sy dissipels se reaksie op geweld in die Johannesevangelie
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2008-11) Van der Watt, J.G. (Jan Gabriel), 1952-; Kok, Jacobus (Kobus)
The reaction of Jesus and his disciples to violence in the Gospel of John. This article is the second of two articles in which violence in the Gospel of John is discussed. It is argued that Jesus' disciples used techniques of vilification in the Gospel, inter alia as way of dealing with the violence they experience at the hands of their opponents. Closer investigation reveals that they use vilification against their opponents as a pragmatic device for missionary purposes.
Jesus en geweld : Markus 12:1-12 (en par) en Thomas 65
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2008-11) Van Eck, Ernest
Jesus and violence: Mark 12:1-12 (and par) and Thomas 65. As an advanced agrarian (aristocratic) society, first-century Palestine's social fabric was built on systemic tensions and conflicts between the elite (rulers) and the peasantry (the ruled). At the root of these conflicts were incompatible values (ideologies) and interests. Mediterraneans in general were agonistic (fight-prone) in nature - hence willing to engage in physical conflict at the slightest provocation. Violence in the first-century, however, was more than just physical conflict - it was establishment violence. What was Jesus' stance on violence? An ideological-critical reading of Mark 12:1-12 (and par) indicates that the canonical versions of the Tenants - in which Jesus condones violence - cannot be seen as reflecting the historical Jesus' attitude towards violence. Jesus' stance on violence is rather reflected in GThom 65, in which Jesus is pictured as criticizing all kinds of violence. This study also reiterates the necessity of reading the Biblical text from an ideological-critical perspective to avoid the peril of "gospelizing" Jesus.
Paulus se versie van "draai die ander wang" - gedagtes oor geweld en toleransie
(Reformed Theological College, Faculty of Theology, University of Pretoria, 2008-11) Van Aarde, A.G. (Andries G.)
ATKV/SA AKADEMIEPRYS BESTE ARTIKEL 2008. The aim of this article is to argue that Paul's denunciation of vengeance should be seen as the outcome of a personal transformation from an apocalyptic destructive thinking with regard to those who irate him to a state of mind of tolerance and eventually to the "internalization of eschatological hope". Instead of rebuking Paul prayed for those who heap burning coals upon his head. This disposition is seen as another version of the Jesus-tradition regarding the turning of the left cheek when an evildoer strikes one on the right one. The article explains Paul' version and his change in attitude with regard to violence in terms of René Girard's scapegoat theory and Paul's rhetoric of mimesis which he consistently conveyed from his first letter to the Thessalonians through his last letter, written to the Romans. For Paul, Jesus Christ forms the model. It is Paul's gospel about the participation of Jesus' exemplary conduct, vis à vis violence that was executed against him, which constitutes the transformative framework of overcoming evil with good.

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