Rise of intercultural Biblical exegesis in Africa

Abstract

This article traces the rise and development of intercultural Biblical exegesis in Africa, especially with regard to New Testament interpretations. Different trends of Biblical exegesis practiced in Africa are explored, whereafter the different phases of intercultural exegesis are discussed. The focus falls on inculturation hermeneutic as an important method of interpreting the Bible in an African context. The different proponents of this method are discussed and differences in approach are noted and appraised as a healthy tension

African Biblical Studies: An Introduction to an Emerging Discipline

“…However, emphasis , rather than mutual exclusivity is the key. For example, western society’s recent preoccupation with issues of equality and sexuality have also driven research and discourse on the issues within Pauline studies (Punt 1998: 288; LeMarquand 2004: 5-6; Loba-Mkole 2008).…”

“…It was this failure to acknowledge (at least consciously) that meaning resides in the interaction between the text and the reader that had generally led to the assumption that one can presume an ‘objective’ reading or methodology, with ‘universal’ applications (Speckman 1996: 136-39; West 2015a: 381). In contrast, African biblical interpretations have always foregrounded the reader’s role in the interpretive process by making it clear that the meaning emanates from a conscious effort to address issues that arise from the encounter between the Bible and the reader’s culture (Loba-Mkole 2008: 1359).…”

“…16.1-13 to convey how poor African readers would understand the parable in light of the oppressive debt on African economies. A subsequent analysis of Ukpong’s article by Congolese Loba-Mkole (2008: 1359) eruditely shows how the same hermeneutical principles involve ‘constructive dialogue’ between the cultures in the Bible and those of the readers.…”

Redefining love: Engaging the Johannine and Akan concepts of love through dialogic hermeneutics

“…org/10.4102/hts.v79i4.9275 1.For instance, though Ossom-Batsa (2007) and Gatti (2017) have a similar approach to inculturation that follows a tripartite frame of interpretation developed by the former, he refers to his method as the communicative approach, whereas Gatti (2017) prefers the term 'dialogic hermeneutics'. There is also inculturation biblical hermeneutic by Ukpong (1995:6), intercultural exegesis by Loba-Mkole (2008), and African biblical hermeneutic by Nyiawung (2013).2.In her work, Gatti (2017) elucidates that the dialogic approach to interpretation is 'respectful of both the biblical text and the receiving culture. Text and culture are placed "face to face" so that from their dialogue a call to action may arise addressed to the community of believers'.Contribution: This article engages the Johannine and the Akan ideations of love through dialogic hermeneutics and, as such, contributes to African biblical hermeneutics and the ongoing discussions on the inculturation of the New Testament within the African context.…”

“…org/10.4102/hts.v79i4.9275 1.For instance, though Ossom-Batsa (2007) and Gatti (2017) have a similar approach to inculturation that follows a tripartite frame of interpretation developed by the former, he refers to his method as the communicative approach, whereas Gatti (2017) prefers the term 'dialogic hermeneutics'. There is also inculturation biblical hermeneutic by Ukpong (1995:6), intercultural exegesis by Loba-Mkole (2008), and African biblical hermeneutic by Nyiawung (2013).…”