Bible In Africa Research Articles

African biblical studies and the question of methodology: A focus on New Testament scholarship in Nigeria

African biblical studies (ABS) focus on biblical interpretation in Africa. Although new, it has gained massive recognition among African biblical scholars as the biblical interpretation focus that best suits the peculiar challenges that face African Christians. Its emergence, of course, was reactionary to the Western approach to the interpretation of the Bible in Africa and the practice of Christianity as well, which failed to take into cognisance the peculiar needs of African Christians. In New Testament scholarship in Nigeria, ABS has come to dominate biblical interpretation, being the most preferred by New Testament scholars. However, this article notices a persistent problem with regard to methodological rigour in ABS in Nigeria. This article aims to call the attention of New Testament scholars in Nigeria to methodological rigour while engaging in ABS as this is also part of the reasons breaking into mainstream New Testament scholarship has become a problem for many of these scholars. This equally leads to poor global visibility and competitiveness on the part of many Nigerian New Testament scholars. The approach to the discussion in the work is analytical and descriptive with a touch of personal observation.Contribution: This article calls attention to the need for ABS scholars in Nigeria to emphasise methodological rigour in their research. While this will lead to recognition of the works of ABS practitioners in Nigeria and beyond, this article makes a case for academic excellence which is the hallmark of good biblical scholarship.

Confronting the cataracts of whiteness to see the invisible: reflections on the transmission and reception of the Bible in post-apartheid South Africa

The goal of this article is to draw on some of the latest insights in biblical studies on the challenges posed to the reflection, transmission, and reception of the Bible with relevance to a post-apartheid South African context. The author engages with prominent figures in the field of Biblical Studies and critical race theory such as David Horrell, in order to address the issue of whiteness and its impact on marginalisation. The aim is to foster a deeper understanding of the ways in which certain voices have been rendered invisible and to continue to question and challenge these dynamics. This paper delves into the interpretation of the Bible in Africa, using the perspectives of scholars such as Thomas Wartenberg in conjunction with the ideas of Charles W. Mills, W. Jennings, R. Ellison, and Steven Biko, as well as other notable figures, to criticallyreflect on the role of biblical scholarship in the process of restoring historically marginalised voices within the contextof past injustices.

Unsuspicious reception of Biblical discourse in Africa and its implications for polygamy

The Bible has been conceived and received as a neutral book, as the Word of God, or as containing the Word of God. This understanding and perception enabled missionaries to interpret the Bible in such a way that it disadvantaged and oppressed the “converts”. It should be clear that theology is a form of rational discourse, with consequences for the recipient. As a result, the Bible has destroyed the sociocultural world of Africa. The article aims to narrow down the discussion and focus on the issue of polygamy in the Uniting Reformed Church in Southern Africa (URCSA). The Church Order is used as a point of argument to clarify the URCSA’s position. The article argues that the unsuspicious reception of the Bible in Africa and the “interpretation” by missionarieshas created a cultural bipolarity for African Christians and demonised polygamy.

Culture in Biblical Interpretation: The Use of Yoruba Cultural Elements in Adamo's African Cultural Hermeneutics

African Cultural Hermeneutics is an approach in biblical interpretation that makes African socio-cultural context a subject of interpretation. This article shows how Adamo has deployed effectively Yoruba cultural elements in the development of this interpretative grid. This is done with a view to determining the extent to which he has engaged successfully the biblical text in a way that has translated to a better understanding of the Bible in Africa. A descriptive approach is adopted as the basic methodology for the article. Yoruba cultural archival resources such as traditions, songs, oracles, folklores and incantations (potent words) are appropriated to make the Bible come alive and relevant. For Adamo, these traditional resources have helped to elucidate the Bible and make its message meaningful for its average reader in Africa. Employing African cultural elements in the interpretative process should however be done with some measured caution.

The irrevocable pedagogical value of the Bible: Liberation transcends technology

The introduction of the Bible in Africa operated on two major frontiers, firstly, the oral tradition of the missionary who possessed both the Gospel message by word and in the written text (gadget). Conversion occurred through oral ‘manipulation’ that includes an oral negation of the native’s history and worldviews. Secondly, the rise of missionary schools opened the door to the reading of the Bible. However, the black experience has revealed that the reading of the Bible by blacks, slaves and the oppressed gave rise to a new world of interpretation and, in some respects, quietened the oral, historical, political and spiritual disturbance of the missionary voice as the vanguard of the colonial master. It is not the gadget or the written word that is in dispute, even in the digital era, but what the Bible says about oppression, poverty, injustice, dehumanisation, equitable distribution of wealth and politics. Through the paradigms of liberative thought, namely, the hermeneutics of the oppressed, this study firstly will acknowledge the creative and existential interpretation of the Bible for particular goals. While laying out a brief history on Eurocentrism as superseding the Gospel. Secondly, the study seeks to look into Western Christian thought as expansion of the Western Empire. Therefore, arguing that shifts and progress under the guise of development maintain western values. Lastly, the study seeks to argue that despite any platform of biblical transmission, orally, the printing press and the electronic platform, the hermeneutical and epistemological pedagogy of the liberationist lens of the Bible persist; liberation transcends technology.Contribution: This research will contribute in the dialogue between faith and technology within the paradigm of liberation theology. The study seeks to centre the pertinent theme of justice and liberation in the Bible as a critical witness that is relevant for the meaning and relevance of the Bible.

Engaging with patronage and corruption in a corona-defined world

The background of this article is the ethical challenges presented by patronage that has been highlighted by the present coronavirus disease 2019 (Covid-19) pandemic. The aim of the article is to understand the role patronage plays in Africa from the perspective of a relevant African hermeneutic. Like many studies undertaken in an African setting, it uses a comparative methodology to create a dialogue between a socio-historical textual analysis of the biblical text and the socio-economic and religio-cultural realities of African contexts. It specifically uses an analogical paradigm that compares the reception of the biblical tradition in a specific historical critical context to its reception in modern-day African contexts. The result of the comparison is that the misuse of patronage is engaged from the perspective of the response of early Christian writers to patronage in the 1st century. This initial exploration has indicated that an analogous comparative approach has the potential to provide deeper insights in understanding the relationship established by patronage in African contexts. The conclusion is that in its engagement with patronage in Africa, the church must encourage its members to ask if it establishes parasitic or exploitative relations, if it is beneficial to the whole society over an extended period of time and if a clear distinction is made between public (offices) and personal resources. Ultimately, it needs to be asked if benefaction reflects the will of God and enhances the reputation of the congregation of God. Contribution: The contribution of the article is in clarifying the potential analogical comparisons for studying the Bible in Africa and for the formulation of a critical African ethic.

Encyclopedia of the Bible and Its Reception 18: Mass–Midnight ed. by C. M. Furey et al.

Reviewed by: Encyclopedia of the Bible and Its Reception 18: Mass–Midnight ed. by C. M. Furey et al. Christoph Stenschke Furey, C. M., B. Matz, S. L. McKenzie, T. Römer, J. Schröter, B. D. Walfish and E. Ziolkowski, eds. 2020. Encyclopedia of the Bible and Its Reception 18: Mass–Midnight. Berlin: de Gruyter. ISBN 978-3110313352. Pp. xxviii + 1228 cols. €259. This essay takes the entries on the Gospel of Matthew and Messiah/Messianism in the latest volume of the multi-volume Encyclopedia of the Bible and Its Reception as its point of departure for a few reflections on the history of the reception of the Bible in Africa and the challenges involved in studying it. The comprehensive Encyclopedia of the Bible and Its Reception (2009–2021) endeavours to cover comprehensively not only the Bible but also its varied reception in Judaism, Christianity and Islam, as well as in literature, the visual arts, music and film (see https://www.degruyter.com/dg/page/ebr/encyclopedia-of-the-bible-and-its-reception). Previous volumes were vol. 1: Aaron–Aniconism; vol. 2: Anim–Atheism; vol. 3: Athena–Birkat ha-Minim; vol. 4: Birsha–Chariot of Fire; vol. 5: Charisma –Czaczkes; vol. 6: Dabbesheth–Dreams and Dream Interpretation; vol. 7: Dress–Essene Gate; vol. 8: Essenes–Fideism; vol. 9: Field–Gennesaret; vol. 10: Genocide–Hakkoz; vol. 11: Halah–Hizquni; vol. 12: Ho Tsun Shen–Insult; vol. 13: Integrity–Jesuit Order; vol. 14: Jesus–Kairos; vol. 15: Kalam–Lectio Divina; vol. 16: Lectionary–Lots; and vol. 17: Lotus– Masrekah. Volume 18 of the Encyclopedia of the Bible and Its Reception, covering entries from "Mass" to "Midnight," contains several entries of interest to NT scholars, in particular the entries on Matthew’s Gospel, the disciple Matthew and the many entries related to Messiah/Messianism. They offer up-to-date surveys by recognised international specialists in the field. However, the entries also raise interesting issues regarding the reception of the Bible in Africa and biblical scholarship in Africa. The extensive article on Matthew’s Gospel gives a good indication of the nature and approach of this Encyclopedia. It begins with Lidija [End Page 506] Novakovic’s six columns on "Matthew, Gospel of I. New Testament" (123–129). She treats issues of authorship, date and provenance, sources and genre, structure and theology, that is, Christology, fulfilment of Scripture, ecclesiology, ethics and eschatology. In closing, she discusses the socio-religious setting of the reconstructed Matthean community, that is, its relationship with Judaism, the gentiles and other Christian groups. However, there is no reference to the debate about Gospel audiences, in terms of which the notion that the Gospels were addressed to particular communities and reflect their concerns, was severely challenged (see Bauckham 1988). The following entry, "Matthew, Gospel of II. Christianity," consists of several sub-entries that trace aspects of the reception of Matthew’s Gospel in different eras: Brian Matz, "A. Greek and Latin Patristics and Orthodox Churches" (129–131); Edwin Woodruff Tait, "B. Medieval and Reformation Times" (131–134); Ian Boxall, "C. Modern Europe and America" (134–137) and Clyde R. Forsberg, "D. New Christian Churches and Movements" (138). Like with many other entries in previous volumes, the reception of biblical books or persons, et cetera, in Africa, Asia or Latin America is not included. What are readers to make of this omission? At worst, it is simply not considered worth mentioning. However, other entries that do include the reception of the Bible in Africa (e.g., in the following entries related to Messiah) indicate that this is not the case. More likely, such omissions are attributable to the fact that few people are ready and able to tackle this, admittedly, thankless task. To use the present example, who would dare to write a representative survey on the reception of Matthew’s Gospel in Africa? Would "Africa" in this case mean sub-Saharan Africa, as is often assumed? If the term would include Northern Africa, the picture would be even more complex, as it would include, for example, the ancient and rich heritage of Ethiopian Christianity. However, some material is available, for example the varied notions of Jesus in Africa, based on Matt...

Tribals, Empire and God: A Tribal Reading of the Birth of Jesus in Matthew's Gospel by Zhodi Angami

Reviewed by: Tribals, Empire and God: A Tribal Reading of the Birth of Jesus in Matthew's Gospel by Zhodi Angami Zorodzai Dube zhodi angami, Tribals, Empire and God: A Tribal Reading of the Birth of Jesus in Matthew's Gospel (London: Bloomsbury T&T Clark, 2017). Pp. xvi + 314. $128. Using what Angami calls tribal reading and drawing from the contextual experiences of Northern Indian communities in rereading Matthew's infancy narrative (Matthew 1–2), A. argues that Matthew's infancy stories remind local people of their own experience of military occupation and their resistance against occupation and oppression—aspects that A. assumes were contextual realities for Matthew's community. To understand how Northern Indian communities read, A. employs reader-response criticism and other approaches such as historical criticism, social-scientific approach, contextual hermeneutics, marginal/minority readings, critical correlation, and postcolonial biblical interpretation. In chaps. 3–6, A. takes various aspects of the infancy narratives and interprets them from different hermeneutical perspectives. The long genealogy list (Matt 1:1-17) is interpreted as both counterimperial and antipatriarchal. Matthew's mention of titles such as Messiah (political), son of David, and son of Abraham is read has having political connotations. Furthermore, Matthew's inclusion of women—Tamar, Rahab, Ruth, Bathsheba, and Mary—is "irregular" and clearly disruptive of patriarchal expectation where the son of a great figure is known through the patriarchal lineage. For tribal readers, the supernatural involvement in Jesus's birth, similar to Greek legends, is evidence of new creation, of the gods re-creating and reforming the present. Verse by verse, A. demonstrates how the infancy narratives were understood within the Greco-Roman worldview and also from the perspective of the tribes in Northern India. The birth of Jesus as king of the Jews has affinities with the birth and adventures of great Indian leaders. Further, the visit of the magi and the visible bright star remind the northern tribes of India of the importance assigned to stars. The birth of Jesus signifies the dawn of a new era in contrast to the oppressive rule of Herod. For A., the infancy story is a carefully crafted narrative of hope amid adversity. A. explains, "[E]mpire, as exemplified in Herod, is an evil mechanism, a killing machine that thrives to appease its own greed from wealth and power but has no concern for the subjects" (p. 258). Methodologically, A. offers a critical-analogical correlation of Matthew's historical context to Northern Indian communities. Analogies move from the known (Northern Indian communities) to the unknown (Matthew). Although A. uses the historical-critical method, he does not clearly demonstrate where he employs other approaches—social-scientific, contextual hermeneutics, marginal/minority readings, and postcolonial biblical interpretation. In the context of a critical-contextual correlation of Matthew's community to Northern [End Page 126] Indian communities, the Northern Indian communities' experience of military occupation and resistance to such oppression is read alongside that of Matthew. Angami's study is reminiscent of similar work by Gerald West of South Africa, who, through contextual Bible study, allows the readers to reflect on their experiences and their context in the reading process (Gerald O. West, "Contextual Bible Study in South Africa: A Resource for Reclaiming and Regaining Land, Dignity and Identity," in The Bible in Africa: Transactions, Trajectories, and Trends [ed. Gerald O. West and Musa W. Dube; Leiden: Brill, 2000] 595-610; idem, Reading Other-wise: Socially Engaged Biblical Scholars Reading with Their Local Communities [SBLSS 62; Atlanta: Society of Biblical Literature, 2007]). In contrast, while A. refers to contextual Bible reading, he does not recount where and how the Bible study was conducted. A.'s study raises the following questions: First, how anti-imperial were the Hellenistic Jews of Antioch? The assumption of using military terms in identity construction suggests that closed diaspora Jewish communities such as that of Matthew were daily conscious of their exclusive identity as occupied people. Though Antioch was one of the famous Greco-Roman cities, such a reconstruction may miss moments of coexistence, hybridity, and or assimilation. After studying Galilee, Jonathan Reed says that, far from being a closed region, Palestine shared intersectional identities with surrounding regions (Archaeology...

Narratology and Orality in African Biblical Hermeneutics: Reading the story of Naboth's vineyard and Jehu's revolution in light of <i>Intsomi yamaXhosa</i>

On the issue of methodology, oral literature has been decisive in the interpretation of the Hebrew Bible in Africa. For instance, Madipoane Masenya (ngwan�a Mphahlele) convincingly employed the folktale of the �Rabbit and the Lion� in her interpretation of the Bible. That Narratology and Orality in African Biblical Hermeneutics is a rarely researched area within biblical scholarship provides room for further studies in this area. This article argues that the reading of the Deuteronomistic story of Naboth�s vineyard and Jehu�s revolution in the light of Intsomi yamaXhosa [the folktale of the Xhosa people] illustrates how biblical interpretation in Africa could be informed by Orality and Narratology. This article examines the light that the socio-economic function of the story of Naboth�s vineyard and Jehu�s revolution would throw on the function of the folktale of Intsimi yeenyamakazana, and vice versa. Furthermore, the present article probes the socio-economic implications that can be drawn from biblical and Xhosa Orality and Narratology for post-apartheid South Africa.Intradisciplinary and/or interdisciplinary implications: This article draws on the indigenous knowledge system, namely Xhosa Narratology and Orality, to interpret Old Testament texts with a view to offering liberating socio-economic possibilities for poor black people in South Africa.

READING THE BIBLE IN AFRICA: ACCOUNTING FOR SOME TRENDS PART I

In theology African culture, thought and worldview had to wait until the demise of colonialism to be fully explored? In post-colonial (or neocolonial, Martey 1993) Africa there is an ever-increasing emphasis on theology as perceived and done in Mrica: also in the field of the academic study of the Bible. Equally, the demise of Apartheid heralded an increased emphasis on African theological- and African biblical studies in South Africa, if theological journals are anything to go by. There is no doubt that the discovery of the contribution Africa can make to biblical studies is, even if a belated, a very rightful and necessary one although the study of the Bible seemingly does not rank amongst the priorities of African Theology. As in all efforts to make the Bible address contemporary settings and concerns, many dangers accompany the efforts to relate the Bible to African culture and more especially vice versa: the attempt to establish Africa as the most only! appropriate setting or context for understanding the Bible. At best, studies on the relationship between Africa and the Bible will then become a fad. At worse, these kind of studies can leave nothing intact or distinct of either the Biblical writings and its setting6 or African culture(s). This contribution aims to contribute to the current debate on biblical studies in Africa, by mapping out a few contours of the Bible's appropriation in Africa in the past as well as some general perceptions within the debate, all of which takes place within the context of African culture. It is therefore advisable to begin the discussion with a few brief comments on culture, especially the African variety(-ies).

The Old Testament or Hebrew Bible in Africa: Challenges and prospects for interpretation and translation

The Old Testament or Hebrew Bible is much loved in Africa. It is however encountered almost exclusively in translation, either through translation into local indigenous languages or translation into foreign, non-local languages. The source language Hebrew text is inaccessible to the vast majority of readers, including Christian pastors or theological students who would naturally be expected to have access by virtue of their profession. Knowledge of the Old Testament or Hebrew Bible is thus mediated through existing translations and interpretations, and through the popular or scholarly writings of Old Testament or Hebrew Bible experts. In many parts of Africa the latter are in very short supply. This article is an attempt to engage and critically reflect further on some of the issues arising out of this situation with specific reference to the work of Knut Holter, as well as others. This situation and the challenges posed for a full and unencumbered encounter with the Hebrew scriptures and prospects for the future is explored.Intradisciplinary and/or�interdisciplinary�implications: It is expected that the translation of the Hebrew scriptures involves interaction with local cultures and belief systems opening space for new interpretations from the perspectives of local world views and practices. The challenges for local Christian theologies and Christian doctrine in general arising from this are unavoidable.

Reading the Bible in Africa

Abstract This paper describes inculturation biblical reading in a narrow way to include mainly that reading of the Bible that takes for granted what is believed to be a peculiarly African spiritualistic cosmology. A central element of this method includes pitting a supposedly African spiritualized cosmology against a supposedly Western rationalistic and disenchanted cosmology. Proponents of this method claim that a relevant biblical interpretation in the African context should enable Africans to deal with issues arising from their belief in an enchanted world. This essay problematizes the focus on this enchanted cosmology and argues that the African condition can be effectively addressed through interpreting the Bible in ways that encourage the development of the scientific imagination, which could lead to the development of science and technology and an improved standard of living for the people.

DOES CONTEXTUAL EXEGESIS REQUIRE AN AFFIRMING BIBLE? LESSONS FROM ‘APARTHEID’ AND ‘AFRICA’ AS NARCISSISTIC HERMENEUTICAL KEYS

It has become almost impossible to critique the concept of contextual exegesis of the Bible in Africa. Moreover, “relevance” in biblical interpretation is implicitly understood as the texts of the Bible affirming the current socio-political project(s) of a group with a current claim to power. Clearly, such hermeneutics are ideologically determined efforts at seeking legitimacy for these socio-political projects. Criticism of or alternatives to such efforts in biblical interpretation are regarded with severe suspicion. Building forth on previous studies, this paper analyses the ways in which, first, “apartheid” and now, “Africa”, have functioned as such narcissistic hermeneutical keys. The critical religious and socio-political functions of the biblical texts are thus lost in this “political carnival” (J Ellul).

‘THE PROVERB IS THE DRUM OF GOD’: ON THE USE OF AFRICAN PROVERBS IN THE INTERACTION BETWEEN AFRICAN CULTURE AND THE CHRISTIAN FAITH

An African theology of inculturation needs to take into consideration the oral literature of the African people, including their rich treasure of proverbs. However, African proverbs have been largely neglected in situations where the Bible is studied and taught on this continent. This article is a plea for a revaluation of African proverbs in such situations. I first propose a theological framework within which the study of African proverbs in dialogue with the Christian faith fits. Then certain characteristics of (African) proverbs that make them suitable instruments for the dialogue between culture and faith are discussed. Finally, I explore some opportunities for using African proverbs when we read or teach the Bible in Africa.

The Bible as Specimen, Talisman, and Dragoman in Africa: A Look at Some African Uses of the Psalms and 1 Corinthians 12–14

Abstract The growth of Christian churches in Africa has given rise to diverse interpretations and uses of the Bible. This article examines three uses of the Bible in Africa: as a source of historical information ("specimen"), as a religious or magical object ("talisman"), and as a source of guidance for life ("dragoman"). It employs interpretations of the book of Psalms and of 1 Cor 12–14 to exemplify this brief taxonomy. While challenging the apparent hegemony of Western methodologies in the guild, it also raises points of concern about some African uses of Scripture.

The beginning of African biblical interpretation: The bible among the Batlhaping

Prior to the translation of the Bible in Africa, Africans were already engaging with the Bible, initially as an iconic object of power and then as an aural object. In the first section of this article I attempt to detect elements of the early reception of the Bible among the BaTlhaping people. The second section of the article then analyses the theology that lies behind Bible translation, for rendering the Bible into local vernaculars is not a self-evident impulse. The translation of the Bible into local languages must be understood as an aspect of a larger theological project. Finally, the third section of the article reflects on the capacity of the Bible ‘to speak for itself’, arguing that once the Bible has been translated into a local language it slips, at least partially, out of the grasp of those who translated it.

The Bible in Africa: a novel usage in Africa's new churches

AbstractTo the extent there is an African academic approach, it is comparative (showing that the African world has similarities with the biblical). There are some “post-colonial” and similar readings, but this academic study is in the main done by Western-trained academics and directed at Western readers. There has been relatively little study of the way the Bible is actually used in churches, especially at the very grassroots. In mainline churches, the Bible is generally taken (as in the West) as a book of revelation which the preacher must expound and apply. In the new fast-growing Pentecostal sector the Bible is conceived quite differently, and understood as a record of covenants, promises, pledges and commitments between God and his chosen. It is not just a record of covenants and commitments to others in the past. It is not primarily a historical document at all. It is a contemporary document; it tells of God's covenant with and commitment to me, and to me now. These promises in scripture are effected in believers' lives through proclamation. The major biblical motifs in this emerging Christianity are thus those stressing victory, success, hope, achievement. The texts that are dominant are therefore prophetic texts, and narratives of those who can be made to illustrate success.

Institutional and Popular Interpretations of the Bible in Africa: Towards an Integration

In this paper, I examine how the Bible is interpreted in Africa's theological institutions (including university Religious Studies Departments and Faculties of Theology), as well as Africa's churches, homes and open spaces, with the intention of finding out how the two can be best integrated for the sake of African Christian communities. I argue that we can not venture a mutual relationship between the two ways of interpreting the Bible in Africa until we first establish the principles behind the explication of biblical texts in popular interpretations of the Bible in Africa. However, since we posses insufficient data on popular interpretations of the Bible in Africa to allow us to establish such principles, I propose that African biblical scholarship should undertake the task of collecting such data as an integral part of its scholarship.

Other Ways of Reading the Qur'an and the Bible in Africa

This article explores how religion possesses and is possessed by Africans. It does this by recognising both the power of religion to configure and of Africans as agents who reconfigure what they encounter in their African contexts. The central question of this article is how placing African agency and context in the forefront reconfigures talk of Islam and Christianity in Africa. The question is taken up through an analysis of two African religious leaders, Shaykh Ahmadu Bamba from West Africa and Isaiah Shembe from South Africa.

Whose Bible, mine or yours? Contested ownership and Bible translation in Southern Africa

An important but often neglected aspect of the use of the Bible in Africa is its ownership and issues related thereto. Ownership of the Bible obviously concerns its personal possession and all that that entails, but goes beyond the commodification of the Bible in modern consumerist culture to refer, ultimately, to the control of the biblical texts. The limited attention to the ownership of the Bible is mostly restricted to hermeneutics, often identified as a site of struggle in Africa. However, claims to ownership are becoming increasingly visible and up-front in the area of vernacular translations, where such claims and other conditions imposed on Bible translations illustrate the affinity people have with the Book, how their sense of identity and worldviews are moulded by it and how a Bible translation acts as an important player in issues of power at various levels.