The aim of this thesis is to challenge the way we theologize and, in particular, the way we deal with the issue of the religious and socio-political form of idolatry that exists both in Hosea and in the African context south of the Sahara is found. It implies a deeper analysis of the symbols and especially a deeper interpretation and understanding of the true meaning hidden in the African symbols south of the Sahara. In the case of our study, we believe that the book of Hosea must be understood within the context of the marriage bond.
In the same perspective, we can also paradoxically attribute both goodness and tyranny to God, and to most of the missionaries and sub-Saharan African religious and sociopolitical leaders (cf. chapter 5). The biblical contextualization also lacks serious reflection on the question of ontology; such a lack is serious in the African context south of the Sahara, in which the concept of the anthropos is inseparable from above. One of the aims of this thesis is therefore to see how idolatry has influenced the life of Africa south of the Sahara since Hosea's time.
Chapter four focuses on a synoptic study of God's love drama in Hosea and seeks to understand what makes Hosea the Sub-Saharan African Prophet. Finally, the fifth chapter deals with the lack of God's pathos in the contemporary life of Hosea and its implications for the religious and socio-political situation of sub-Saharan Africa.
CHAPTER ONE
A BRIEF SURVEY OF THE MYSTERY OF GOD'S PATHOS FROM THE JEWISH INFLUENCE IN THE MIDDLE AGES TO OUR CONTEMPORARY
- GOD'S PATHOS: CRISIS, DISPUTE AND CONCORD BElWEEN ORTHODOX AND NEO-ORTHODOX IN CATHOLIC AND PROTESTANT
- God's Pathos in the Modern Catholic Church
- Barth, Moltmann and Brunner: Modern Protestant Orthodox and neo- Orthodox Approach to God's pathos-fear, trembling and audacity
- THE MODERN JEWISH VIEW OF GOD'S PATHOS IN HESCHEL AND BERKOVITZ: DISPUTE, CRITICISM AND A NEW APPROACH
Why do people have serious logical problems understanding this aspect of God's reality? We believe that the expression of God's suffering in Hosea is greater than in any other prophetic book, including Jeremiah. So we might believe that Pope John XXIII demystified the myth of the invulnerability of God in the theology of the Church.
The second word, which in the terminology of the Old Testament serves to define mercy, is 'rahamim'. Barth's criticism of Schleiermacher, or even his recognition of the irremediable conflict in the idea of God's pathos, does not resolve the issue (cf. CDIII 1: 493). But the rejection of patripassionism does not solve the question of the negative in the beatitude of the Divine Life.
In all his theology, Brunner supports the idea of the unchanging nature of God. In an attempt to resolve this, we suggest mutability and non-mutability rather than the idea of immutability;
CHAPTER TWO
COMPARISON OF THE CONCEPTS OF PATHOS, LOGOS AND ETHOS BElWEEN HOSEA AND SUB-SAHARAN AFRICAN CULTURE
- The Study of the triad Pathos-Logos-Ethos in Hosea from a sub-Saharan African perspective
It is important to remember that the prophetic logos is one of the components of the trinity: pathos-lagos-ethos. In the text of Hosea, the holy God becomes a prostitute, if we were to seriously consider the reality of the covenant that reveals the deep meaning of marriage. Humanization leads to the conception of God as the ally of men, although anesthetizing God would diminish His mystery.
In the case of our study, the possibility of anesthetizing God is rejected because we prefer a tautegoric rather than an analogical way of thinking. It can be argued that the durability of the marriage bond goes beyond the ethical dimension and passes into the affective one. If in the traditional society of sub-Saharan Africa the end of marriage is tied to proof of infertility, in modern conditions this criterion becomes arbitrary: we now know that a man can also be sterile.
This last view is similar to that of the sub-Saharan African people and, in particular, to the Bantu. In our pursuit of character analysis, the above text points to two serious and conflicting problems in the study of character. She breaks the chain of male oppression and, as amorphous as sheis, unfortunately falls into the trap of abuse of freedom.
In the Torah, sexual life is conceived from the perspective of the covenant and the covenant is a fact of coming together, a mutual encounter, as Chesterton (cf. Chesterton in Hughes 1998: 1) notes. The Hebrew prophets also speak of the coming together of God and Israel as a marriage. However, what we can understand from the text is that the God of the Bible is not unchanging.
It is also interesting to note that in his Ao'Yos, the prophet never mentions the idea of divine self-sacrifice here or in the rest of the book. In contrast to the illusory religious and socio-political expectations of Assyria and idols, the author brings us in the form of an antithetical (b1) parallelism the true expectation of the devotee. According to our understanding of the text, the great sacrifice is nothing but God's gesture to take in the fatherless.
The closer to the presence of Him, the more obvious the absurdity of the '!, The'!' is dust and ashes. It is clear that Heschel's concept of prayer is based on mystical thought, especially that of the Kabbalah.
CHAPTER THREE
THE METAPHORICAL PRESENTATION OF GOD AS AN AFFECTIVE BEING IN HOSEA: WBAT MAKES THE GOD OF HOSEA, AS A KIN TO THE
- The binomial husband-spouse in both contexts
- Dispute between Husband and Wife
From the stories of the prophets, the balance of daily trade was disturbed (cf. Hosea 12:7-9) and the Sabbath was not respected (cf. Amos 1-5). The strength of the Israeli prophetic movement, as expressed in Hosea, lies in the dialogue between God and the prophet, who,. At the beginning of the text of Hosea (1:1-6), the poet presents God in a certain way. The true warrior, and also as a being that is able to communicate.
From the text referred to above, God presented Himself as the Protector of the innocent. The question is: is the God of the Bible paradoxically safe (balanced) emotionally and not safe (not balanced)108. It is possible that some of the figurines we call fetishes were originally portraits.
So the way of communication between God and the prophet and between God and the people must be given a place in the sphere of the heart. There was a movement towards the center of the communication process, from the perspective of Vis iz ViS120 (master and servant: inequality) to heart to heart (husband and wife: equality). On the contrary, a new dimension was created in the understanding of the role of the ancestors in the dialogue between God and people.
In the next two sections we will analyze two cases of childbirth: from Israel and from the sub-Saharan African population. The colonization period is analogous to the gestational age in the mother's womb, as already discussed. Unfortunately, all these forces have led the leadership class of sub-Saharan Africa to believe that the worship of the.
The God who is the father of Israel is also the father of Israel's fathers. The renaissance or rebirth of the African countries south of the Sahara is still far away, and the. The boundary between the beginning and the end of Israel's childhood is very ill defined.
The text shows ignorance of the true identity of God and His law. This repetition probably emphasizes the poet's view of the emotional bond between God and humans.
