Strukturale teksanalise en die Suid-Afrikaanse Redevoeringsanaliseenkele opmerkings aan die hand van Van Xersel se analise van die Emmjusverhaal A.B. du Toit Die beoefening van redevoeringsanalise het ongemerk 'n nuwe fase binne-
Background study of the New Testament: its function and value To be able to understand any nonnal linguistic utterance, infonnation regarding the context within which it functions, is of decisive importance. For that reason every exegete of the New Testament has to develop a broad frame of reference regarding the Jewish and Graeco-ROInan world within which the New Testament documents originated. In spite of various obstacles, our knowledge of that world has increased immensely over the last century. The exegete should, however, also carefully distinguish between textual world, which is a construct of the author, and real world. As illustration of the value of background knowledge Romans 13:1-7 is discussed. It seems that both anti-ROInan tendencies in Palestine and dissatisfaction with the ROInan taxation system led to Paul's admonitions in this passage. It is also shown how several details of the text become transparent in the light of background infonnation. The danger inherent in accentuating background study at the cost of the text itself is also illustrated
The growing recognition that Judaism and Hellenism were not mutually exclusive suggests that Paul should be studied from a point beyond the Judaism/ Hellenism divide. After attending to the apostle's own multiculturality, the relevance and implications of the 'beyond' position are assessed by means of an enquiry into Paul's use of charis and ecclesia. In both instances, intercultural convergence is indicated. However, the farewell to a dichotomous point of departure does not imply the denial of all distinctiveness. Studying the biblical documents from the 'beyond' position opens up new vistas and holds great promise for future NT research. Paul the apostle was born and bred a Jew of the diaspora, nurtured in the traditions of his Jewish forebears, yet at the same time imbibing an all-pervading Hellenistic culture -hence a Hellenistic Jew in the full sense of the word, not merely a Jew who happened to preach and write in Greek. However, being simultaneously Hellenistic and Jewish encapsulates one of the most controversial issues in Pauline studies. What relative weight should we allocate to each of these epithets? Should the writer of at least seven of our oldest extant Christian documents be understood from a primarily Hellenistic perspective or a Jewish one? Or is this a false dichotomy? The last few decades saw the pendulum moving backwards once more. Indications of affinity between Paul's oeuvre and Hellenistic culture are accumulating, thereby unmasking the one-sidedness of an exclusively Jewish approach. Following on the discovery that both Judaism and Hellenism were not monolithic entities, it is increasingly being recognized that Jewishness and Hellenism are, in many respects, not mutually exclusive. The either/or dichotomy is being unmasked as an ideologically based presupposition. In the wording of Engberg-Pedersen, we should now approach Paul from a point 'beyond the Judaism/Hellenism divide'. Does this farewell to a dichotomous approach then imply the denial of all distinctiveness? We know that even in multi-cultural societies distinctive identities and religious diversity can stubbornly hold their ground. The 'beyond' should therefore rather be understood as a vantage point -one which is not distorted by a massive either/or disposition, but which allows for communalities and convergences, but also for hard-core incompatibilities. These factors should be kept in mind when we turn to the manner in which Paul communicated the Christian message within shifting contexts. We start with two aspects of his own life setting.
It would be entirely wrong to regard "kingdom of God" as the central motif of the New Testament. Matthew's kingdom depiction should be read against the backdrop of a (mainly) Jewish Christian community in the process of re-defining its own identity over against Jewish opposition, which was consolidating itself under Pharisaic-scribal leadership. The genitive "of God/of heaven" signifies the kingdom as God-determined, but God's transcendence is mitigated by Matthew's portrayal of him as the Father of believers. Kingdom of Godlheaven is a dynamic concept indicating God's active reign. The rule of God and righteousness, as its human correlate, are the key motifs in the Sermon on the Mount. Although the kingdom in Matthew involves a critical decision and the acceptance of strict entry requirements, it is not an entirely ethical concept, as is shown by the first beatitude. A growing correspondence between the kingdom motif and messiah christo logy can be traced. Modern churches in the process of losing their identity can benefit from a responsive reading of Matthew's kingdom message.
The rise and current state of New Testament research in South Africa: Part 2 The dynamic development of New Testament research since 1965 is depicted with special reference to the role of the New Testament Society of South Africa and international interaction with colleagues. The wide variety of methodological trends are discussed.
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