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 God�s 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 ---T�a lenyalo, seabe sa bong bja motho le t�a bong mo maemong a phosmodene go ya ka JohaneSenaganwaKakanyo ye e fiwago pampiring ye ke go re ditemana t�a puku ya Johane ke dingwalo t�e di nago le maatla, di ka gare ga Bibele yeo e sa �omago ka go ama maphelo a batho thwii, gape di na le khuet�o ye kgolo maphelong a badumedi. Ka ge Bibele e tswalwa ke set�o 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 ikhwet�ago ba le go ona, go hlolega sekgoba sa go ikakanyet�a seo se nyakago gore basekaseki ba Bibele ba ikokobet�e ka go amogela gore dikutollo t�a bona ke t�a lebakanyana fela. Re swanela go tlo�a mahlo go sebopego sa phatriakhi gomme re �et�e tsela ya go akaret�a bohle ditshekatshekong t�a rena. Bibele ga e re kgokolele go tsela e tee ya go se �i�inyege ya bophelo, eup�a 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 t�a ka mehla gomme re bone batho ka fao Kriste a ba bonago ka gona. Jesu o ile a t�ea maemo a e sego a tlwaelo, a thata, kgahlanong le ditlwaedi t�a set�o sa gabo. Go tloga mathomong a mo�omo wa gagwe wa go lokolla batho, re bona mo go Yena ngangego ya go kgala(profeta) le set�o 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 swanet�ane le go hlankela set�haba fao go bego go tlwaelegile nakong ya Gagwe. Jesu o ikgethela go tswalana le bao ba hlokolwago set�habeng. Se se laet�a boikgafo bja Gagwe bjo bo tibilego go Modimo le go ikgafa ka phegelelo ye kgolo go there�o ya Ebangedi.--- End of translation ---
�n Johannese perspektief op die huwelik, geslagsrolle en seksualiteit in �n postmoderne konteks