The Old Testament and Christian Spirituality - International Voices in ...
The Old Testament and Christian Spirituality - International Voices in ...
The Old Testament and Christian Spirituality - International Voices in ...
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viii Introduction<br />
various colonialisms—on the receiv<strong>in</strong>g end, that is. By the time the<br />
full implications of historical criticism reached the highly active<br />
broader theological community of scholars on the southern-most<br />
tip of Africa, much of the modernist assumptions that had <strong>in</strong>itially<br />
underp<strong>in</strong>ned it implicitly had been appreciated <strong>and</strong> po<strong>in</strong>ted out.<br />
Bible scholars who cared to do so could thus fully employ such<br />
exegetical approaches without los<strong>in</strong>g the faith, which is ever the<br />
great fear <strong>in</strong> church <strong>and</strong> some academic circles <strong>in</strong> South Africa.<br />
It is thus not all that surpris<strong>in</strong>g that, to my knowledge, the first<br />
professorial chair <strong>in</strong> Biblical <strong>Spirituality</strong> has been established at a<br />
South African university, namely at the University of the Free<br />
State <strong>in</strong> Bloemfonte<strong>in</strong>. <strong>The</strong> <strong>in</strong>cumbent, Pieter de Villiers, <strong>and</strong> my<br />
recently retired colleague for <strong>Christian</strong> <strong>Spirituality</strong> at the<br />
University of South Africa, Celia Kourie, both <strong>in</strong>itially New<br />
<strong>Testament</strong> scholars, have been <strong>in</strong>strumental <strong>in</strong> establish<strong>in</strong>g the<br />
broader discipl<strong>in</strong>e of <strong>Christian</strong> <strong>Spirituality</strong> <strong>and</strong> the narrower<br />
discipl<strong>in</strong>e of Biblical <strong>Spirituality</strong> with<strong>in</strong> the country <strong>and</strong> outside its<br />
borders.<br />
In acknowledgement of their giant efforts <strong>in</strong> this regard, I<br />
dedicate this volume to them.<br />
<strong>The</strong>se South African <strong>in</strong>itiatives found much <strong>in</strong>ternational<br />
nourishment from the Titus Br<strong>and</strong>sma Institute for <strong>Spirituality</strong> at<br />
Radboud University, Nijmegen, the Netherl<strong>and</strong>s, <strong>in</strong> particular from<br />
Kees Waaijman, Jos Huls <strong>and</strong> Huub Welzen there, <strong>and</strong> from such<br />
em<strong>in</strong>ent figures <strong>in</strong> the field as David Perr<strong>in</strong> <strong>in</strong> Canada (<strong>and</strong> through<br />
him the Society for the Study of <strong>Christian</strong> <strong>Spirituality</strong>) <strong>and</strong> S<strong>and</strong>ra<br />
Schneiders <strong>in</strong> the United States of America. At different times <strong>and</strong><br />
<strong>in</strong> different ways, words of <strong>in</strong>terest <strong>and</strong> encouragement on their<br />
part have meant—<strong>in</strong> a somewhat more literal way than is the<br />
customary use of this phrase—the world to us, as we develop these<br />
discipl<strong>in</strong>es <strong>in</strong> South Africa.<br />
To colleague Petra Dijkhuizen, my thanks <strong>and</strong> admiration for<br />
her work on the technical aspects of this text. My thanks too to