From Multiculturality to Interculturality: Can Intercultural Biblical Hermeneutics Be of Any Assistance?

Abstract

This paper, as well as other papers presented at the same interdisciplinary colloquium 1 form part of the theoretical reflection of a research project with the title "Utilising hermeneutics in the move from multiculturality to interculturality: Intercultural Bible reading as case study."2 In the present contribution the problem that is investigated is identified, and the possible contribution of biblical hermeneutics is indicated. A preliminary discussion of key concepts such as "culture", "multiculturality" and "interculturality" is also presented here.

Op soek na diepgang in prediking

“…Nadat ʼn aantal teoretiese perspektiewe oor die hermeneutiese waarde van ʼn bestudering van die literêre geskiedenis van Bybeltekste in die volgende 3 Sien bv. my bespreking en evaluering van sekere soorte uitleg wat hoogty in ons tyd voer: Jonker (2015aJonker ( ,b, 2018. 4 Sien bv.…”

Beyond Just Wages: An Intercultural Analysis of Matthew 20: 1–16

“…Seventhly, the landlord's self-defence that is built on rhetorical questions focuses on his non-wrong doing motives that are equated with justice. He respects the agreement that he had made with the first hour labourers who have become the protesters (13), he is free -he is not bound by any agreement to extend to the last-comers what he did to the first ones with contract (14). He allows himself to do whatever he wants with his wealth (14), others (i.e.…”

“…He resumes the recruitment at each critical hour of the day (3-7). When the evening comes he honours his word, pays what he had promised, which he qualifies as right because he is good (8)(9)(10)(11)(12)(13)(14)(15)(16).…”

“…Either he is not aware of what is at stake or he knows that both sides are partly right and partly wrong, but he cannot say it. Sixthly, the landlord responds to the outcry by talking only to one of the protesters whom he even calls friend (13)(14)(15). Seventhly, the landlord's self-defence that is built on rhetorical questions focuses on his non-wrong doing motives that are equated with justice.…”

“…He respects the agreement that he had made with the first hour labourers who have become the protesters (13), he is free -he is not bound by any agreement to extend to the last-comers what he did to the first ones with contract (14). He allows himself to do whatever he wants with his wealth (14), others (i.e. first hour labourers) might be jealous (literally their eyes are bad) because he is good (15).…”