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

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 Gods 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 ---

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

Senaganwa Kakanyo ye e fiwago pampiring ye ke go re ditemana ta puku ya Johane ke dingwalo te di nago le maatla, di ka gare ga Bibele yeo e sa omago ka go ama maphelo a batho thwii, gape di na le khueto ye kgolo maphelong a badumedi. Ka ge Bibele e tswalwa ke seto 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 ikhwetago ba le go ona, go hlolega sekgoba sa go ikakanyeta seo se nyakago gore basekaseki ba Bibele ba ikokobete ka go amogela gore dikutollo ta bona ke ta lebakanyana fela. Re swanela go tloa mahlo go sebopego sa phatriakhi gomme re ete tsela ya go akareta bohle ditshekatshekong ta rena. Bibele ga e re kgokolele go tsela e tee ya go se iinyege ya bophelo, eupa 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 ta ka mehla gomme re bone batho ka fao Kriste a ba bonago ka gona. Jesu o ile a tea maemo a e sego a tlwaelo, a thata, kgahlanong le ditlwaedi ta seto sa gabo. Go tloga mathomong a moomo wa gagwe wa go lokolla batho, re bona mo go Yena ngangego ya go kgala(profeta) le seto 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 swanetane le go hlankela sethaba fao go bego go tlwaelegile nakong ya Gagwe. Jesu o ikgethela go tswalana le bao ba hlokolwago sethabeng. Se se laeta boikgafo bja Gagwe bjo bo tibilego go Modimo le go ikgafa ka phegelelo ye kgolo go thereo ya Ebangedi.

--- End of translation ---

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