Journal: Conspectus
Volume: CONSPECTUS 35:2 (Sep 2023)
Article: Author’s Response: "Kony as Moses: Old Testament Texts and Motifs in the Early Years of the Lord’s Resistance Army, Uganda."
Author: Anonymous

Conspectus 35:2 (September 2023) p. 13

Author’s Response: Kony as Moses: Old Testament Texts and Motifs in the Early Years of the Lord’s Resistance Army, Uganda.

To a large extent, Nyirenda understood my work, and identified the challenges I raise and respond to in my book. However, we diverge on the kind of solution suggested. Like many in the past, I am very uncomfortable with his emphasis on the need to dwell on the historical-critical approach, especially because the community I present in my book is not that of trained biblical scholars or theologians but of the laity at the grassroots level, who interpret the biblical text literally.

The reviewer acknowledges that,

Nkabala has correctly put her finger on the challenge of actual contextual interpretations of the Bible in Africa, many of which are harmful. I agree that ‘many Africans now produce contextual interpretations of the Bible—in ways which have proved to be detrimental to African society’ and that ‘it is because of this practice that there are many self-imposed prophets in Africa.’ I also agree that ‘interaction between today’s readers and the biblical text is inevitable’ (p. 162).

He faults my book, stating that “she affirms only rhetorical and narrative meanings as part of her methodology and leans on these when engaging the texts.” Upon this basis, Nyirenda argues that “questions about contemporary society must engage with the historical meanings of biblical texts for the dialogue between the two to be a legitimate dialogue…. Privileging context and contemporary meanings over historical contexts and meanings is not dialogue but a de facto monologue, with the texts as a mere springboard for such a monologue.” The reviewer believes that “a faithful historical-critical reading of the biblical texts, with all its challenges, complexities and knowledge gaps, will show that the Scriptures are inherently bringers of shalom to mankind at all sorts of levels.”

From the review and evaluation, the reviewer seems to agree with but again also misses the very point that this book seeks to address—the challenge of biblical interpretation in Africa. While the reviewer argues that the Scriptures are inherently “bringers of shalom to mankind at all sorts of levels,” experience and practice have shown the contrary. It must be understood that the author in this book does not in any way intend to “violate their inherent meanings,” neither does the book accuse “Dona of not having a ‘critical biblical culture.’” Instead, I agree with Fetalsana-Apura (2019, 12–13) when she argues, “A reading of a text uses the symbols and thought categories that are familiar and meaningful to a person. These are products of one’s culture and personal experiences…. To ma...