A.G. van Aarde and historical Jesus research. A.G. van Aarde’s contribution to historical Jesus research is mainly expressed in his book Fatherless in Galilee: Jesus as Child of God. The book was the result of five years of Jesus research. Van Aarde is an ordained minister of the Netherdutch Reformed Church of Africa (NRCA). Since the book’s publication in 2001, the NRCA has experienced an immense dispute regarding the book in particular but also regarding the subject of historical Jesus research in general. This dispute has publicly escalated since 2010. It has often centred on Van Aarde’s notion of Jesus’ fatherlessness. This article will focus on said book in order to ascertain what is meant by the concept ‘the fatherless Jesus’. This is done to illustrate that Van Aarde’s research, as it converges in the scrutinised publication, remains of relevance to the NRCA.

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Fatherless in Galilee : Jesus as child of God

/pdf/john-the-baptist-and-the-jewish-setting-of-matthew-j0qvzx6b67.pdf

John the Baptist and the Jewish Setting of Matthew

A practical theological study of community pastoral work : an ecosystemic perspective

The purpose of this book is to combine perspectives of scholars from Africa on Child Theologies from a variety of theological sub-disciplines to provide some theological and ministerial perspectives on this topic. The book disseminates original research and new developments in this study field, especially as relevant to the African context. In the process it addresses also the global need to hear voices from Africa in this academic field. It wants to convey the importance of considering Africa’s children in theologising. The different chapters represent diverse methodologies but the central and common focus is to approach the subject from the viewpoint of Africa’s children. The individual authors’ varied theological sub-disciplinary dispositions contribute to the unique and distinct character of the book. Almost all chapters are theoretical orientated with less empirical research, although some of the chapters refer to empirical research which the authors have done in the past.

Theologies of Childhood and the children of Africa

In this contribution to the Biblical Encounters Series E. S. Gerstenberger and W. Schrage discuss the Old and NewTestament respectively on the topic of the relationship between the sexes. While both admit that the Bible is temporarily, condition ed. they also maintain that it offers enduring values. Hence it is a question of drawing the proper conclusions for our times. While G. consistently interjects pastoral applications of the text to modern living, S., in general, prefers to reserve such applications for the conclusion of his section.The outcome of this work is the challenging awareness of both similarities and dissimilarities between the biblical audience and the modern reader. Overall it is a balanced assessment of the textwith a keen eye to present-day situations. Granting that virtually all the Old Testament Scriptures were written by men for men, G. shows that there is not simply a monolithic exaltation of men. While Gen 186-15 has Sarah working inside the tent and Abraham entertaining in the shade of the tent entmnce, the Deborah story is a decided contrast. Heie the author criticizes the patriarchal order of things by having his heroine assume a leadership role at a crucial point in Israel's history. G. goes on to warn against allegedly male or female characteristics. He admits a division of labor but not according to preformed sexual ro!es. Both young boys and young girls should learn home economics and child care with equal seriousness. In analyzing Gen 223-24, G. does not see the covenantal overtones of the passage after the manner of W. Brueggemann, whereas S. (pp. 185-1 86) does. G. undertands the\"one flesh of v24 principally in terms of sexual union, whereas M. Gilbert, for example, has made a good case for understanding the expression as one of the unity of the spouses in all areas of human existence. Although G. grants that the Old Testament ascribes sexual characteristics to Yahweh, he chooses to focus only on the masculine ones. Strangely MotherYahweh does not appear. S. rightly notes that the New Testament is not a compedium for the correct relationship between the sexes butthe testimony to Gods salvific work in Jesus Christ In this literary coilection the Synoptic Gospels and the Pauline corpus constitute the thematic center. Here S. quickly laments that the non-Pauline Pastorals have dominated the field in a fateful way. Nonetheless the New Testament basically overcame the discrimination against women. Pauline creation theology is emphasized in this presentation. According to Paul, where the Creator no longer stands at the center, relationships between the sexes becomedisordered. On the positiw side the key values are service which revolutionizes all such relationships and partnership which overcomes limited creaturely existence. With regard to 1 Cor 11:7, however, S. observes that it is nothing less than a step backwards from Gen 1:27. In response one can note in the light of J. MurphyOConnor's study (CBQ 42 [ 1980) 482-500) that Paul is intent upon preserving the Genesisderived differentiation of the sexes in the matter of hairstyles. There is no difference in the social status of men and women in Christ (S. correctly regards 1 Cor 143 .35 as a nonPauline interpolation.) In an aside S. asserts that Mt 1:25 taken with Mt 1355-56 \"clearly\" (p. 191) argues against the \"virginitas post partum.\" Given the ambiguous nature of the New Testament testimony one should conclude that \"one cannot solve easily, on the basis of the New Testament evidence alone,\" the question of Jesus' brothers and sisters (J. A. Fitzmyer, A Christological Catechism. New Testament Answers [New York Paulist, 19821 73). An index of biblical passages would have enhanced this

Book Review: In Memory of Her: A Feminist Theological Reconstruction of Christian Origins:

Thoughts on the beginnings of the church as a history of reconciliating diversity Against the backdrop of the beginnings of the church, the article makes a plea for modem believers to take the humanity of the church more seriously in their forming of ecclesiastical structures. The development of the concept 'church unity' in the New Testament was part of the attempt to establish firstly continuation in the Jesus-movement and secondly mutual fellowship among the conflicting Jewish and Hellenistic Christians during the very beginnings of the church in the first century. Thoughts on the beginnings of the church, therefore, should not be from the perspective of institutional unity but from reconciliating diversities. Modem ideas regarding the unity of the church originated from the late-twentieth century philosophy of holism and shouldn't be anachronistically seen as the concretisation of a Biblical idea.

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Gedagtes oor die begin van die kerk - 'n geskiedenis van versoenende verskeidenheid

The purpose of this article is an attempt to read Mark 12: 1-12 in terms of the plot of the Gospel. Firstly a brief survey is given of the development of the term plot from Aristotle to the present, thereafter an own methodological point of departure concerning plot is formulated in order to study the plot of Mark. The conclusions made from this are used to indicate how Mark 12: 1-12 fits into the plot of the Gospel and what functional role it plays in the development of the plot. The conclusion reached is that Mark 12: 1-12 contains the plot of Mark in a nutshell.

/pdf/a-narratological-analysis-of-mark-12-1-12-the-plot-of-the-1hrza0at7y.pdf

A narratological analysis of Mark 12:1-12: The plot of the Gospel of Mark in a nutshell

Individuals or societies are always pursuing their own interests. Interests are identified in terms of domination and the retention of the status quo against subordination and the pursuit of change. The conflict between the first-century (after AD 70) Pharisees and the Matthean community is identified as a conflict of interests. The Pharisees functioned as to retain the Roman rulers and maintain the status quo, and attempted to reconcile the Jewish community. The Matthean community predominantly comprised the urban non-elites and rural peasants, thus the marginalized in agrarian society. They pursued a new identity and challenged the values of the Jewish leaders. The mere fact ofit[ existence as a community in the process of departing from the Jewish mainstream was a threat to the authority of the Pharisees. The fact that the community was still very close to Judaism was cause for intense conflict.

The social location of the Matthean community

Jesus and the social outcasts The article argues that Jesus, as a first century Jew, must be seen as part of the social outcasts of his days. The group, however, should not anachronistically be treated from modern economical and political perspectives. It is illustrated how the social outcasts are led by Jesus to an existence of trust in the presence of God in spite of depressive circumstances and the apparent elusiveness of God.

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Jesus en die sosiaal-veragtes

This article explores whether the Jesus saying in Matthew 26:11 contradicts the Jesus tradition about caring for the poor. Bultmann’s understanding of the love commandment provides a key to understanding this perceived paradox. On the one hand, in Matthew 19:21, Jesus says that to love one’s neighbour as required by the Decalogue means, in practice, to dispose of all riches and give the money to the poor. On the other hand, in Matthew 26:6-14, Jesus pardons the woman who anointed him with precious oil in anticipation of his burial rather than selling the oil and giving the money to the poor. The article argues that the Matthean Jesus did not contradict himself. Bultmann’s insight into the dialectical dissociation between Christian ethics and Stoic ethics supports the coherence in Jesus’ view on caring for the poor. O Galilee, Galilee, thou hatest the law; thine end will be to have to deal with brigands (Yohanan ben Zakkai, y . Shabbat 15d, quoted in Elliott-Binns 1956:74).

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The love for the poor neighbour: in memory of her (Matthew 26:6-13)

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A.G. van Aarde

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