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Original Research

’n Johannese perspektief op die huwelik, geslagsrolle en seksualiteit in ’n postmoderne konteks

Elritia le Roux

Verbum et Ecclesia; Vol 31, No 1 (2010), 8 pages. doi: 10.4102/ve.v31i1.347

Submitted: 16 November 2009
Published:  29 March 2010


The hypothesis offered in this study is that the Johannine texts are authoritative, canononical documents with the inherent potential that is applicable to the practical lives of the faithful. Since Biblical texts are the product of the patriarchal culture within which they originated, a hermeneutic of suspicion becomes essential. In the interaction between the Biblical text and the contemporary context, a creative space is being created which requires a humble attitude from the exegetes to acknowledge the temporary nature of their findings. We need to look past the patriarchal nature and language towards a more inclusive paradigm. The Bible does not bind us to a rigid way of living, but liberates us for the appreciation of the healing power of God’s grace in our context. We need to move past stereotypes and to see others through the eyes of Christ. Jesus took a radical stance against the culture of his day. From the beginning of his public ministry, we find in him the tension between his prophetic role and the dominant culture of day. This tension leads to Jesus becoming a marginalised Jew, who stands outside the Jewish inner circle. He does not fit into the conventional social roles of his day. Jesus rather associates himself with the marginalised. This illustrates Jesus’ radical commitment to God and his passionate commitment to the truth of the Gospel.


--- Abstract translated into Sipedi ---

Tša lenyalo, seabe sa bong bja motho le tša bong mo maemong a phosmodene go ya ka Johane

Kakanyo ye e fiwago pampiring ye ke go re ditemana tša puku ya Johane ke dingwalo tše di nago le maatla, di ka gare ga Bibele yeo e sa šomago ka go ama maphelo a batho thwii, gape di na le khuetšo ye kgolo maphelong a badumedi. Ka ge Bibele e tswalwa ke setšo sa phatriakhi(go ba monna ke seelo mafapheng ka moka a bophelo), go sekaseka Bibele motho a na le maseme go ba bohlokwa mo. Kamanong ya Bibele le maemo ao babadi ba ikhwetšago ba le go ona, go hlolega sekgoba sa go ikakanyetša seo se nyakago gore basekaseki ba Bibele ba ikokobetše ka go amogela gore dikutollo tša bona ke tša lebakanyana fela. Re swanela go tloša mahlo go sebopego sa phatriakhi gomme re šetše tsela ya go akaretša bohle ditshekatshekong tša rena. Bibele ga e re kgokolele go tsela e tee ya go se šišinyege ya bophelo, eupša e a re lokolla gore re bone maatla a pholo ya go tla ka mogau wa Modimo mo maphelong a rena. Re hloka go tlogela go bona bophelo ka mahlo a ditlwaedi tša ka mehla gomme re bone batho ka fao Kriste a ba bonago ka gona. Jesu o ile a tšea maemo a e sego a tlwaelo, a thata, kgahlanong le ditlwaedi tša setšo sa gabo. Go tloga mathomong a mošomo wa gagwe wa go lokolla batho, re bona mo go Yena ngangego ya go kgala(profeta) le setšo se se bego se rena nakong ya bophelo bja Gagwe. Ngangego ye e dira gore Jesu e be Mojuta yo a hlokolwago, a kgaphelwago ka ntle ga sedikadikwe sa Bajuta ba paale. Ga a swanetšane le go hlankela setšhaba fao go bego go tlwaelegile nakong ya Gagwe. Jesu o ikgethela go tswalana le bao ba hlokolwago setšhabeng. Se se laetša boikgafo bja Gagwe bjo bo tibilego go Modimo le go ikgafa ka phegelelo ye kgolo go therešo ya Ebangedi.

--- End of translation ---

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Author affiliations

Elritia le Roux, University of Pretoria, South Africa


onderdrukking; vrou; post-modern; kerk; Afrikaner


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