The wife as stranger in the family

Abstract: The phenomenon of the stranger reveals that spatial relations are, on the one hand, only the condition and, on the other hand, the symbol of human relations. This article discusses the specific form of interaction of the wife (woman) as a stranger in the context of the biblical family. The wife as a stranger is discussed here not in the sense often touched upon in the past, as a wanderer who comes today and goes tomorrow, but rather as a person who comes today and stays tomorrow. She is, so to speak, the potential wanderer: although she has not moved on, she has also not overcome the freedom of coming and going. She is fixed within a particular spatial group, or within a group whose boundaries are similar to spatial boundaries, but her position in this group is determined by the fact that she never belonged to it from the beginning. The unity of nearness and remoteness involved in every human relation is organised, in the phenomenon of the stranger, in a way which may be most briefly formulated by saying that in her relationships, distance means that she, who is close by, is also far away, and her strangeness means that she, who is far away, is also actually near. I examined the implications of knowing and identifying the wife as a stranger for feminist theory and its interpretation

Christian hermeneutics in South Africa

Hermeneutics remains a divisive and polarizing topic within scholarly and ecclesiastical communities in South Africa. These tensions are not limited to theoretical differences but often crystallize on a grassroots level when local churches and church assemblies have to make important decisions on controversial ethical topics such as ordaining women in church offices, assessing the ethics of gay marriages, and taking a stance on the land debate in South Africa. This book makes a unique contribution in two ways: firstly, it focuses on the uniquely South African hermeneutical landscape; secondly, it relates theories to practical ethical application. The unique scholarly contribution of this consists in it relating hermeneutics to ethics within the South African landscape. A diverse group of scholars have been invited to partake in the project and the views expressed are often quite diverse. This allows readers to develop an understanding and sensitivity of the various angles employed and the interests at stake in addressing difficult societal problems

Christian hermeneutics in South Africa

Hermeneutics remains a divisive and polarizing topic within scholarly and ecclesiastical communities in South Africa. These tensions are not limited to theoretical differences but often crystallize on a grassroots level when local churches and church assemblies have to make important decisions on controversial ethical topics such as ordaining women in church offices, assessing the ethics of gay marriages, and taking a stance on the land debate in South Africa. This book makes a unique contribution in two ways: firstly, it focuses on the uniquely South African hermeneutical landscape; secondly, it relates theories to practical ethical application. The unique scholarly contribution of this consists in it relating hermeneutics to ethics within the South African landscape. A diverse group of scholars have been invited to partake in the project and the views expressed are often quite diverse. This allows readers to develop an understanding and sensitivity of the various angles employed and the interests at stake in addressing difficult societal problems

Mutual-mothering as wise living or living wisely

Abstract: In the 1970s, feminist biblical scholars began to conduct research on the biblical traditions of wisdom and the manifestation of female images of God, named Sophialogy. There are different focus areas within Sophialogy, but the formulation of Wisdom/Sophia goals for liberation and equality was inter alia the focus area of feminist biblical interpretation. According to this approach, Jesus as the prophetic messenger of Wisdom/Sophia activates the Sophia tradition through his works or deeds of compassion for the poor, the outcasts, and all those suffering from injustice. Women in Africa interpret these deeds as communal ‘wise living’ and the custodians of justice. This culminates in a motherhood agenda, namely, making peace for life; ensuring mutual respect, honour and care for life; looking for fairness; reciprocity; wholeness and inclusiveness. The aim of this paper is to discuss mutual-mothering in the African context as an ethos for living wisely and justly. Having instincts to care and to protect are not exclusively female attributes, but include also males