This article seeks to reconstruct the phrase τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον in the light of an African predicament with the Ewe-Ghanaian context in focus. The article posits that the various interpretations of the phrase throughout the epochs of Christianity have arisen as a result of the ambiguity associated with ἐπιούσιος and the quest to make the Lord’s Prayer in general relevant to the life situation of the recipient communities. Although the Lord’s Prayer is still regarded as a prayer par (...) excellence in the Ewe-Ghanaian Christian community, its central theme in popular Ewe-Ghanaian spirituality has been demonological instead of eschatological. The demonological interpretation is premised on the primal Ewe belief that successful spiritual warfare against the evil forces believed to be militating against one’s destiny in life can restore one’s fortunes and lead to the blessing of material prosperity. Thus, the phrase τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον in popular Ewe-Ghanaian Christian spirituality is a call on God to ‘grant us the blessing of material prosperity, good health and longevity’. The demonological approach towards material prosperity, however, is discontinuous with the evangelisation approach, which was introduced into Ewe-Ghanaian spirituality through missionary activities in the mid-19th century. The missionaries identified the cardinal Ewe-Ghanaian predicament – poverty of the mind and spirit – and addressed them holistically through the message of the Gospel and the establishment of schools, hospitals, and agriculture to guarantee food security. This holistic approach to alleviating the poverty of the spirit and mind laid the foundation for the socio-economic development of their Ewe-Ghanaian Christian converts and the communities in which they practise their faith.Contribution: This article forms part of the researcher’s contribution to the academic knowledge on the Lord’s Prayer and inspires the use of Mother Tongue Biblical hermeneutics in the development of theological materials for the Ewe-Ghanaian Christian communities in Ghana, Togo, and Benin. (shrink)

This article aims to present a realistic reading of the parable of the Lost Coin in Q. A realistic reading of the parable focuses on the social realia invoked by the parables, that is, the social realities and practices embedded by any given parable. As will be indicated, available documented papyri can be used to identify the possible social realia invoked by the parables, and this can help the modern reader to identify what is ‘normal’ or ‘abnormal’ in a parable (...) being interpreted. This, in turn, can help the modern reader to come to grips with the probable intended meaning of the parable. In a realistic reading of the Lost Coin, it is argued that two things are important: the price and daily consumption of oil, and the Lost Coin being one of the gendered doublets in Q. Apart from proposing a possible meaning of the Lost Coin, it is also indicated that a realistic reading explains why the seeking of the woman is described as being ἐπιμελῶς [diligent]. (shrink)

This article examines the phrase ἐλθέτω ἡ βασιλεία σου in Matthew and Luke’s versions of the Lord’s Prayer in the light of Ewe-Ghanaian eschatological vision. Theoretically, it uses a combination of the historical–critical and indigenous Mother Tongue Biblical Hermeneutical approaches to explore the implication of βασιλεία for the Ewe-Ghanaian Christian. The article discusses the diversity in the interpretations of the text from the early church to the modern and postmodern periods in Christian history and argues that this diversity has occurred (...) as a result of the fluidity of the eschatological visions in the Judeo-Christian Scriptures and that the linear eschatological vision described by the church is inconsistent with the cyclical vision in Ewe cosmology. This dual eschatological vision creates a dilemma in the Ewe-Ghanaian Christian’s understanding of the eternal states. Finally, it is argued that to resolve this eschatological dilemma is to clearly define the place of Ewe eschatological vision in Christian eschatology and interpreting the former as replica of the latter. (shrink)

Many readings of the Parable of the Labourers in the vineyard want to treat the owner as representing God. Knowledge of actual agricultural practices relating to the management of vineyards suggest, on the contrary, that the details of the parable obstruct an easy identification of the owner with God, and that he displays unusual behaviour not only by paying all the labourers the same wage, but by his very intervention in the hiring process. The conclusion reached is that the parable (...) constructs the vineyard owner, typically one of the nouveau riche who lived in cities, not only as a ‘good employer’ but also, contrary to expectation, as a patron who intervened well beyond the strict norms of economic exchange. (shrink)

The parables of Jesus: Allegories or symbols of social transformation? This article reflects on a possible methodology that can be used to interpret the parables of Jesus preserved in the Synoptics. It is argued that the available versions of the parables of Jesus have already been allegorised, and that this should be taken into consideration when the extant versions of parables are interpreted as parables of the historical Jesus. The parables should also, as far as possible, be interpreted against the (...) social realia evoked by the parables. In this endeavour, Roman-Egypt inscriptions and papyri are in most cases the only sources available. The article concludes with a few examples, illustrating the possibilities of interpretation when the proposed methodology is applied. (shrink)

The Akan people of Ghana have concepts of ethnicity and social identity which are similar to those found in the Mediterranean world, which find expression in the issues addressed in the letter to the Hebrews. This similarity makes the reading of Hebrews in light of Akan ethnicity and social identity possible, giving one the expected meaning from the perspective of those concepts as within the original context of the audience. This article therefore discusses some theories on ethnicity and social identity (...) as well as the Akan people of Ghana and their concepts of ethnicity and social identity. It further explains the social context of the letter of Hebrews against which Hebrews is then read in light of Akan ethnicity and social identity. The focus of this reading is on how the ethnic identity of the readers presented in Hebrews enhances the social identity of the readers and provides the means by which the author’s appeal to his readers for their faithfulness to God becomes meaningful and urgent. (shrink)

Ethnicity reasoning offers one way of looking at social identity in the letter to the Hebrews. The context of socio-economic abuse and hardships of the audience creates a situation in which ethnicity in social identity becomes an important issue for the author of Hebrews to address. This article is a social-scientific study which explores how the author establishes the ethnic identity of the audience as people of God. While this ethnic identity indicates the more privileged position the readers occupy in (...) relation to the benefits of God accessible to them, it also provides the author with the appropriate social institutions and scripts by which his demand for appropriate response to God and the Christian group becomes appreciable and compelling. The article involves the definition of social-scientific criticism, ethnicity and social identity, and discusses the social context of the letter to the Hebrews. It then explains how some social scripts within specific ethnic institutions give meaning to the demands the author makes from his readers. (shrink)

This article offers a critique of the contemporary Contemplative Tradition’s view of spiritual transformation from the lens of the universally accepted letters of Paul. The article argues that contemporary contemplatives, especially Dallas Willard and Richard Foster, differ from Paul in three principle areas. Firstly, whereas Paul’s concept of transformation is based largely on objective realities, representatives of the Contemplative Tradition tend to focus on subjective realities. Secondly, contemporary contemplatives view transformation as coming as one imitates the life of Christ, his (...) daily disciplines and activities, whereas Paul’s view centres on the death of Christ as foundational to the Christian’s identity and thus vital to the way they live out their faith. Finally, the cornerstone of the contemporary Contemplative Tradition’s view of spiritual transformation is the belief that the essential means by which transformation takes place is engagement in the spiritual disciplines. It is argued that many of the activities that are denominated as ‘spiritual disciplines’ are not in fact ‘transformative’ activities, and thus do not fit the category of spiritual disciplines. Furthermore, this study insists that Paul seldom links the practice of the disciplines with the means of transformation, offering instead five examples of specific means of transformation that flow out of Paul’s accepted letters. (shrink)

This article examines the early Christian reception of the apocryphal book Tobit, focusing on Greek and Latin Christian interpretations from the 2nd to the 5th century CE. The study asks: how did early Christians read Tobit and for what purposes? The article provides an overview of how and why Tobit ended up in the Christian Bible, whether canonical or apocryphal. It then examines how the figures of Tobit and his son, Tobias, function as a moral exemplum in early Christianity, especially (...) related to almsgiving and financial management, burials and the care of the dead, marriage and parenthood, prayer, the suffering and endurance of Tobit, and the role of Tobit in the Christian understanding of angels. The article demonstrates that Tobit had a rich and diverse reception in early Christian biblical interpretation, especially in the Latin church of the West. CONTRIBUTION: This article investigates the historical reception of the apocryphal Book of Tobit in early Christian thought. The focus is especially on the varieties of thought regarding Tobit. The article provides an overview of how and why Tobit ended up in the Christian Bible, whether canonical or apocryphal. It then examines how the figures of Tobit and his son, Tobias, function as moral exempla. (shrink)

This article pays tribute to the contribution made by Yolanda Dreyer regarding critique on the prevalence of patriarchy in society, as well as her defence of homosexuality as a normal sexual orientation. Taking as point of departure her work on the woman as created in God's image, it is argued that understanding the metaphor 'created in God's image' as referring to rule over all, and not as created as man and woman, has important implications for the relationship between man and (...) woman, as well as the normalisation of relationships between the same sex. (shrink)

This article investigates the role of the Law in the Lutheran Church of Uganda. It investigates how the Law is understood and lived among Lutherans in Uganda. Luther, the sixteenth-century Reformer, understood and interpreted the Law in terms of the social and cultural context of his time. Luther's background is very different and so much removed from the African context in which the Ugandan Lutherans find themselves today. Therefore, can the Lutheran Church of Uganda have the same understanding and interpretation (...) of the Law as the Reformer? Is Luther's sixteenth-century European understanding of the Law applicable to the current Lutherans in Africa, specifically in the Lutheran Church of Uganda? This article examines the social and cultural context of Lutherans in Uganda and determines how it affects their understanding and interpretation of the Law. The article aims to demonstrate that the social and cultural context of the people plays an important role in the way the Christian life is conducted. This article appeals to Paul's situation in Galatians to prove this point. (shrink)

This article presents a narratological reading of the Gospel of Mark with special attention given to the role, function and rhetorical impact of point of view. It is argued that through the use of ‘witnesses’ ranging from the omniscient narrator, to the character God, to the Old Testament Scriptures, the author of Mark presents a point of view that his implied reader would find difficult to counter. In addition to this, the article demonstrates that the motifs of allegiance, misunderstanding and (...) opposition in the Second Gospel are almost entirely confined to the adoption or rejection of the point of view being advocated for by the author of Mark. In the end, it is shown that only in the death of Jesus on the cross and the subsequent ‘centurion’s confession’ are the motifs resolved and is the point of view of Mark accepted by a human character. (shrink)

New Perspective scholars challenge Protestant interpretations of Paul. It used to be the case, they state, that Protestants assumed that Paul was to Judaism as Luther was to Medieval Catholicism. Both men supposedly reacted against legalistic religions and championed grace-based faiths. However, in 1977, E.P. Sanders wrote Paul and Palestinian Judaism, arguing that Judaism is not a legalistic but a grace-based faith. Assuming that Sanders is correct, New Perspectivists claim that Paul's and Luther's theologies and experiences were thus not parallel. (...) Hence, Luther misunderstood Paul. Additionally, New Perspectivists challenge Protestant understandings of 'justification'. In New Perspective thought, Paul uses the term 'justification' primarily to describe how people, particularly Gentiles, join the church Christians without following Jewish ritual laws. 'Justification', then, does not describe how people 'stay in' the covenant and receive salvation, as Protestants think. However, this article maintains that while New Perspectivists have some knowledge of Paul and Judaism, they are much less knowledgeable regarding Luther, Medieval Catholicism and Luther's reaction to it. Greater scrutiny of these latter areas reveals large difficulties with New Perspective arguments. In addition, a review of relevant passages from Paul's letters demonstrates that Protestants have not misunderstood Paul's use of the term 'justification'. Many Pauline passages show that when Paul discusses justification he is also thinking about 'staying in', not just 'getting in' the covenant. (shrink)

This article traces the meaning of κατάλυμά and πανδοχεῖον in available Roman-Egypt papyri, the LXX, early-Jewish literature, and Greek writings to determine the meaning of πανδοχεῖον [inn] used in Luke 10:34. It is argued that a lexical study of κατάλυμά and πανδοχεῖον and available information on travel in the ancient world indicate that there is no evidence for the so-called non-commercial inns in the ancient world and that commercial inns and innkeepers, in principle, were all 'bad'. In conclusion, the implications (...) of this understanding of πανδοχεῖον and πανδοκεύς for the possible intended meaning of the parable are discussed, a conclusion that begs further research regarding the identity of the protagonist in the parable. (shrink)

This article, taking the Faculty’s centenary celebration slogan of ‘Gateway to’ as cue, reflects on the contributions made by lecturers in the Department of New Testament Studies, University of Pretoria, that ‘opened the gates’ for the disadvantaged, excluded and marginalised. How did these scholars envisage inclusive believing communities and an open society with equal opportunities for all? It is argued that because of a historical, critical and close reading of the texts of the New Testament, many scholars belonging to the (...) Department during the past 100 years were able to hear the texts of the New Testament in their original socio-historical settings, and therefore were able to apply these meanings in ever-changing new contexts. (shrink)

This article presents how Paul, in 1 Thessalonians, executes the process of the formation of the Thessalonian community. Using the sociological concept of symbolic boundaries, it is argued that the resources – the kerygmatic narrative, the local narratives, and the ethical norms – that Paul incorporates into the letter take an essential role to promote the converts to derive a cooperative identity from the community to which they belong and to strengthen the distinction between them and the larger society. By (...) providing internal consensus and external separation, the resources serve to construct and maintain the Thessalonian community that is internally united and externally distinct. (shrink)