Die funksie van ruimte in die narratologie

The function of space in narratologyThe article enters into the matter of space as a literary concept. It is an useful instrument in the hand of the narrator with which he can manipulate and influence the implied reader. Space can therefore be seen as one of the vehicles of the narrator's ideological/theological perspective. The function of space is expressed in the distinction between space as simply local setting and space as scope of ideological/theological interest. For that reason this distinction has to be considered seriously in order to lead to a better interpretation of the gospels as narrations

Die ideologiese funksie van ruimte in die Markus-vertelling: ’n Verkenning

The ideological function of space in the narrative of Mark: A surveyThe aim of this article is to investigate the ideological perspective of the narrator on the topographical level in Mark’s narrative. Emphasis is placed on Galilee, Jerusalem, the way, house, town, synagogue and temple, as well as space that is put by the narrator into the mouth of Jesus as focal space in the Gospel. The conclusion is made that the ‘way’ (from Galilee to Jerusalem) must be seen as the most important focal space in the Gospel, which also gives expression to the ideological perspective of the narrator as following Jesus in suffering

Interpreting the parables of the Galilean Jesus: A social-scientific approach

This article proposes a methodology for interpreting the parables of Jesus. The methodology put forward has as starting point two convictions. Firstly, the difference between the context of Jesus’ parables as told by Jesus the Galilean in 30 CE and the literary context of the parables in the gospels has to be taken seriously. Secondly, an effort has to be made to at least try to avoid the fallacies of ethnocentrism and anachronism when interpreting the parables. In an effort to achieve this goal it is argued that social-scientifi c criticism presents itself as the obvious line of approach. Operating from these two convictions, the method being proposed is explained by using 12 statements (or theses) which are discussed as concisely and comprehensively as possible. It is inter alia argued that the central theme of Jesus’ parables was the non-apocalyptic kingdom of God, that the parables are atypical stories (comparisons), and that the parables depict Jesus as a social prophet

Die huwelik in die eerste-eeuse Mediterreense wêreld (III): Jesus en die huwelik

This article is the third in a three-part series that aims to stimulate the hermeneutical debate in the church regarding marriage as Biblical institution. In the first article attention was given to the relevant cultural scripts that are necessary to understand the institution of marriage in the time of Jesus. In the second article a description of what marriage, betrothal, adultery, divorce and remarriage in the first-century Mediterranean world entailed was given. In this article Jesus' point of view on marriage is investigated. The conclusion reached is that Jesus' stance towards marriage was negative. This, however, does not mean that Jesus had nothing to say as far as marriage as institution in a postmodern society is concerned. HTS Theological Studies Vol. 63 (2) 2007: pp. 481-51

The tenants in the vineyard (GThom 65/Mark 12:1-12): A realistic and socialscientific reading

Kloppenborg's reading of the parable of the tenants (Mk 12:1- 12/GThom 65) can be regarded as the first thoroughgoing realistic interpretation of the Tenants. By using extensive literary evidence on viticulture from 300 BCE to 300 CE, Kloppenborg argues that GThom 65 most probably comes closest to the original form of the parable, calling into question important values of first-century Mediterranean culture. Following a summary of Kloppenborg's reading of the parable of the tenants, the second part of the article focuses on a social-scientific reading of GThom 65 through the lens of patronage and clientism and that of honor and shame. Finally, the conclusions reached by the social-scientific reading are compared with Kloppenborg's realistic reading thereof. HTS Theological Studies Vol. 63 (3) 2007: pp. 909-93

’n Sosiaal-wetenskaplike ondersoek na die ‘amp’ van die ouderling in die Nuwe Testament

A social-scientific study of the ‘office’ of the elder in the New TestamentAfter discussing the state of the current debate concerning the ‘office’ of the elder is given, the author presents his own hypothesis, namely that the position of the ‘eld er’ in the New Testament must in the first place be seen as a paier familias. This hypothesis is based on two pillars: firstly on the fact that the Jesus-movement in the New Testament happened to exist as house churches, and secondly on the fact that the terms in the New Testament used to describe the pater familias are also used to describe the function of the ‘elder’

Eskatologie en koninkryk in die Markusevangelie

Eschatology and kingdom in Mark: This article investigates the concepts of eschatology and kingdom in Mark from a narratological point of view. Special attention is given to the narrator's use of story time and plotted time, the narrative function of Mark 13, and the Son of man sayings in the Gospel. The two most important conclusions reached are that Mark uses the Son of man sayings in a non titular way, and that the coming of the son of man (parousia) refers to Jesus' vindication by God at his resurrection. In Mark the kingdom is equated with Jesus' new household, a household that replaces the temple. The concepts of kingdom (new household), eschatology and son of man are thus so closely linked in Mark's narrative that eschatology is the kingdom and the kingdom is eschatology. A possible sociohistorical setting for Mark's community, in which the above understanding of the concepts of kingdom, eschatology and Son of man sayings would have made sense, is also postulated. HTS Theological Studies Vol. 64 (1) 2008: pp. 568-59

Inklusiwiteit as evangelie

Inclusivity as gospelIn antiquity, group identity was based on cultural ethnicity. Groups used their ethnicity to define and delineate themselves as unique. Ethnicity was determined by characteristics like family (kinship), name, language, homeland, myths of common ancestry, customs, shared historicalmemories, phenotypical features, and religion. The Jewish temple religion and law-abiding Jews in the early church (as depicted in Acts and the congregations of Paul) also used their ethnic identity as argument for justifying the exclusion of other groups/ethnic peoples from the Temple and the early church, respectively. Jesus, Acts and Paul, on the contrary, proclaimed that ethnicity meant nothing when it comes to being in God’s presence, being part of the early Christ-followers, or being part of any local (Pauline) congregation. For this reason, it can be concluded that the New Testament bears witness to an inclusive ecclesiology

When Kingdoms are Kingdoms no more: A social-scientific reading of the Mustard Seed (Lk 13:18-19)

This article presents a social-scientific reading of the parable of the Mustard Seed. It is argued that the parable is not a parable of growth or contrast, and does not allude to the Old Testament. In taking the specifics of the Lukan version of the parable seriously, it is proposed that the Mustard Seed questions religious respectability as understood by the kingdom of the Temple, and undermines imperial interests of the kingdom of Rome

Galilea en Jerusalem as narratologiese ruimtes in die Markusevangelie: 'n Kontinuering van die Lohmeyer- Lightfoot-Marxsen ketting

Galilee and Jerusalem as narratological toponyms in the Gospel of Mark: A continuation of the Lohmeyer-Lightfoot-Marxsen chain.By means of a narratological examination of the Gospel of Mark the role of the toponyms Galilee and Jerusalem as localities of interest is pointed out. It is argued that as such they are important conveyers of the ideological perspective of the narrator. The article furthermore enters into the debate surrounding the redaktiomgeschichtliche contribution of Willi Marxsen on this topic. A narratological examination of the Gospel of Mark reveals further links in the Lohmeyer-Lightfoot-Marxsen chain of thought, although at times correctives are suggested