| Summary: | This thesis reflects research undertaken over the past eight years about the way in
which the Bible has been brought to bear on a number of frameworks within the
South African socio-historical context. It is argued that it is not at all surprising that
the Bible would become a part of the dialogues of the church; the Bible remains the
source of the Christian identity of the churches in South Africa in a very particular
way. Nor is it really unexpected that the Bible would be influential in discussions on
broader societal issues in South Africa. With ± 80% of the South African populace
subscribing to the Christian faith, and with the most prominent strands of Christianity
found in South Africa making so much of the role of the Bible in their lives of faith, it
would be perplexing if the Bible had indeed not been a major feature in these
debates. The Bible spoke and speaks to church and country in South Africa. Put
differently, as a phenomenological formulation: the Bible is brought to speech, that
is, is brought to communication within the closer ecclesiological precincts as well as
the broader socio-political environment of South Africa, precisely because of the
particular religious configurations that characterise church and culture locally.
The following is thus, albeit retroatively, posed as a general research question
running centrally through all the research essays under review here: How was the
Bible brought to communication within different spheres of the South African society?
A total of nine scholarly publications are included, although in fact they represent
seven research outputs. In two cases the research was first published as chapters
in books, and was then re-published in article format.
The most important conclusions reached, are:
that the Old Testament is a vastly under-utilised source for communicating
Christian spirituality, a state of affairs for which ten reasons can been
indicated;
that literal Bible translations are more effective in engaging Bible readers,
because they invite active, interpretative participation by the intended
receivers;
that the use of the Bible for political purposes, even for opposing political
causes, always reduces the Bible to a rhetorical tool, namely to substantiate
views being propagated;
that the present government's communication on religious matters has been
rhetorically ambivalent: while continued funding for university programmes of
- by name - Biblical Studies, has been questioned in Parliament and
elsewhere, the churches (for whom the Bible is central to their identity and as
a motivational force) are called upon to support government's social relief
programmes;
that the editorial and other comment columns of newspapers offer a
substantial, yet vastly under-utilised resource for preachers in their attempts
to deliver contextually relevant sermons;
that deliberate consideration given to persuasive variables are of substantial
importance to preachers; most important, though, for the long term
effectiveness of the Gospel message, is the perceived integrity of the
preacher;
that both the Old and New Testaments offer substantial resources for the
enhancement of communication and the building of relationships between
different church denominations, with the caveat, though, that texts should not
be misinterpreted, as has been the case, since this undermines the integrity of
such processes.
The ways in which the Bible has been used in these different societal spheres are,
thus, varied, yet seldom satisfactory. By indicating the problems and perspectives
that have come to light through these research projects, a contribution may be made
towards a more mature society in which religion plays a constructive role, and is, as
a corollary, respected for what it is in its own right. === Thesis (Ph.D. (Communication Studies))--North-West University, Potchefstroom Campus, 2004.
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