Journal of African Christian Biography: v. 2, no. 1

A publication of the Dictionary of African Christian Biography with U.S. offices located at the Center for Global Christianity and Mission at Boston University. This issue focuses on: 1. Kimbangu, Malula, and Bokeleale: Fathers of Congolese Christianities. 2. Simon Kimabngu. 3. Joseph Malula. 4. Jean Bokeleale. 5. Recent Print and Digital Resources Related to Christianity in Africa

Intercultural frames of Bible translation ownership in DR Congo

This paper offers an intercultural approach to Bible translation ownership in the Democratic Republic of Congo (DR Congo). It examines Bible translation ownership models in the current culture in this country, past church cultures, and original or early biblical cultures. After showing the similarities and differences in ownership models between the chosen frames of reference, it suggests a way forward for effective ownership of the Bible translation process in DR Congo, including the holding and protection of copyright by an organisation frame of the target linguistic community

Interculturality in peace-building and mutual edification (Rm 14:19)

This article shows that, according to Romans 14:19, peace-building and mutual edification are closely interrelated. This hypothesis is substantiated through an intercultural method, which explores the issues of peace from a triple perspective: a contemporary culture (DR Congo), an original Biblical culture (Rm 14:19) and a past Church culture (Church Fathers). These three frames basically agree that for restoring and maintaining peace, it is important to fight against its main cause, namely sin. It is equally important to cultivate things that promote peace and mutual edification

Beyond just wages : an intercultural analysis of Matthew 20: 1-16

The present study offers an intercultural exegesis of Matt 20:1-16 and shows how it provides grounds for alleviating poverty and promoting justice which goes beyond just wages. This exegesis proceeds through a constructive dialogue between a contemporary culture, a church culture and an original biblical culture. After a detailed presentation of intercultural exegesis, the concept of just wages is examined in the Democratic Republic of the Congo (DRC) and its neighbour Rwanda before exploring it in a Catholic Church culture and in an original Matthean culture. Rephrased in words borrowed from G. West, ‘the world in front of the text’ is here represented by a contemporary target culture, while both ‘the world in the text’ and ‘the world behind the text’ rhyme with an original biblical culture; and finally a Catholic Church culture stands for ‘the world around the text.’ The word ‘text’ refers to Christian canonical scriptures.http://www.unisa.ac.za/default.asp?Cmd=ViewContent&ContentID=278302015-05-31am201

Ethics of prayer and work in 1 and 2 Thessalonians

This article raises the question of the balance between prayer and work. This topic is discussed through an intercultural approach of Paul’s recommendation about praying and working without ceasing (1 Th 1:9; 3:10). The main hypothesis postulates that constant prayer and work are associated with the concepts of thanksgiving (words of the εὐχαριστ-lemma) and exemplarity. It is argued that Pauline recommendations about praying and working without ceasing prove to be supported not only by an original biblical culture, but also by a church culture as well as a currently emerging African culture.http://www.hts.org.zaam201

Paul and Africa?

The relationship between Saint Paul and the continent of Africa has never been a significant point of discussion in the New Testament studies. The same can be observed about other continents, even if the study of the Pauline corpus touches on some countries of Europe and the Middle East. The present article was triggered by the invitation of the Catholic Church to celebrate the 3rd millennium of Paul's birthday during the period of June 2008 - June 2009, which was declared as the Year of Paul all over the world. It raises and discusses the question of relevance of Paul to Africa and vice versa in the light of intercultural exegesis.http://www.hts.org.z

Journal of African Christian Biography: v. 4, no. 3

A publication of the Dictionary of African Christian Biography with U.S. offices located at the Center for Global Christianity and Mission at Boston University. This issue focuses on: 1. African Christian Biography Volume, Serialized: "Pointillist History and the Essential Role of Biography in the Dictionary of African Christian Biography,” by M. Sigg; 2. Biographies of I. Ababio by E. Acolatse and C. Y. Yeboa-Korie by T. Oduro; 3. A Tribute to J. Cone, by J. N. K. Mugambi; 4. Reviews of African Christian Biography Volume by E. Sibanda and the Africa Study Bible by J-C Loba Mkole; 5. Book Notes, compiled by B. Restric

Rise of intercultural Biblical exegesis in Africa

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

“Son of man” and exegetical myths

This article aims to show that some of the New Testament interpretations of the "son of man" phrase appear to be, according to B Lindars “a myth, created, not by the thinkers of the New Testament times, but by modern critical scholarship.” This view is substantiated in two ways: the first deals with an exegesis of the expression "son of man", while the second highlights some exegetical myths about "son of man". The first part includes sections on the linguistic origin of "son of man", "son of man" in the history of religions, and "son of man" as a historical figure according to Mark and Q. The second part comprises the sections dealing with the understanding of myth, and the myth of the "son of man" as a messianic title adopted by Jesus and by the early Church.Spine cut of Journal binding and pages scanned on flatbed EPSON Expression 10000 XL; 400dpi; text/lineart - black and white - stored to Tiff Derivation: Abbyy Fine Reader v.9 work with PNG-format (black and white); Photoshop CS3; Adobe Acrobat v.9 Web display format PDFhttp://explore.up.ac.za/record=b100134

An lntercultural Criticism of New Testament Translations

The aim of rhis srudy is ro show s i m i larities and differences berween Greek and Swahili l i texts of the New Tesrament , especially ar the lexical, morphological,syntactic, and semantic levels. It uses an i nrercultural approach char compares Greek, Lartin , and Swahili texts, and argues that rhere is a great deal of similarity berwecn the Greek and the Swahili languages ar the grammat ical level, except for the Greek deponent form, which has no formal equivalent in Swahili . One of rhe most striking lexical findings concerns  the mismatch berween the Greek form of Jesus's name and i ts Larin or Swahili translations. Borh Latin and Swahili do not have formal articles, wh i le the G reek language uses them even before proper names. The original, authentic, and meaningful form of Jesus's name is the Hebrew or Aramaic. The aim of rhis srudy is ro show s i m i larities and differences berween Greek and Swahili l i texts of the New Tesrament , especially ar the lexical, morphological,syntactic, and semantic levels. It uses an i nrercultural approach char compares Greek, Lartin , and Swahili texts, and argues that rhere is a great deal of similarity berwecn the Greek and the Swahili languages ar the grammat ical level, except for the Greek deponent form, which has no formal equivalent in Swahili . One of rhe most striking lexical findings concerns  the mismatch berween the Greek form of Jesus's name and i ts Larin or Swahili translations. Borh Latin and Swahili do not have formal articles, wh i le the G reek language uses them even before proper names. The original, authentic, and meaningful form of Jesus's name is the Hebrew or Aramaic.&nbsp