Abraham as Spiritual Ancestor. A Postcolonial Zimbabwean by Israel Kamudzandu

By Israel Kamudzandu

Drawing at the ideology of the Augustan period of creating ancestors, this publication is ready Paul's inventive building of Abraham as a religious ancestor of all"" those that have the religion of Abraham and Sarah. The ebook breaks new accademic grounds at the

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Extra info for Abraham as Spiritual Ancestor. A Postcolonial Zimbabwean Reading of Romans 4

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29 Virgil, Aen. 648. On the status of Aeneas and Rome in general, see James G. Farrow, “Aeneas and Rome,” The Classics Journal 87 (1992): 339–59. ” (Rom 4:1).

Readings lay no claim to universal meaning; they are contextual. The Shona people strongly believe that the past continues to influence the present and the future. This linear and cyclical time is celebrated in ritual ceremonies that bring solidarity between the world of the living and the world of the dead, the latter being the realm where the remembered has gone in the role of most recent messenger. The past is represented by the departed, the present by the participants in ceremonies, and the future by the goal of salvation.

This comparison shows how ancestors or founders function as uniting symbols. 107 The paradigm will be helpful in our attempt to establish a link between the ancient world of Paul’s mission and the worldview of the African Christians in Zimbabwe, thus making it possible for them to appropriate Abraham as a spiritual ancestor on the basis of faith. The connected through fictive kinship, which means that they belonged to the household of God (familia dei) and ultimately traced their birth to and from God (baptism as symbolic (re-) birth),” 78.

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