Abstract
The Department of New Testament and Related Literature (formerly the Department of New Testament Studies) for the past 100 years has had a proud tradition of practicing life-giving theology. From very early on, several members of the department were critical voices against exclusive and discriminatory narratives of their time. Representing the voices of the disadvantaged, excluded and marginalised people, they critiqued systemic injustices, envisaged inclusive believing communities, advocated an open society with equal opportunities for all and called for social justice. This article shows that the current members of the department are upholding this proud tradition in their research and publications. Common to the current trend in the department is the avoidance of a literal reading of texts by paying attention to the historical and social contexts of texts and using all possible approaches in reading the text from as many angles as possible. This approach has led to new avenues to reread texts with concomitant new interpretations. As an example of this approach, a rereading of the so-called parable of the Samaritan is presented, challenging its dominant and universally accepted interpretation. The article concludes with a statement of intent linked to the vision of the department, that is, to practice and teach life-giving theology that counters individualised and unreflective ways of living by articulating and embracing a theology that leads to a flourishing life for all creation.
Highlights
B. Qiddušin 76a reads: ‘The unleavened bread prepared by Samaritans is permitted to Israelites on Passover, and a person fulfils his obligation to eat unleavened bread on Passover by eating that unleavened bread
The Department of New Testament and Related Literature, since 1917, has a proud tradition of practicing life-giving theology, often in the face of severe critique and adversity
The first voice in the Netherdutch Reformed Church of Africa (NRCA) against this ecclesiological self-understanding was that of Greyvenstein, who, in 1936, argued in the monthly official newsletter that the church of Christ consisted of all believers, including those from all generations and nations
Summary
B. Qiddušin 76a reads: ‘The unleavened bread prepared by Samaritans is permitted to Israelites on Passover, and a person fulfils his obligation to eat unleavened bread on Passover by eating that unleavened bread ... Terumot 4.12 and 14 where the opinion that the Samaritans are non-Jews comes from Rabbi Judah the Prince, the son of Rabban Simeon ben Gamaliel (i.e. Simeon II ben Gamaliel II), who flourished in the post-Hadrianic period (i.e. after the Bar Kochba revolt in 132–135 CE; see Schiffman 1985:327).
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