Chitando, “If My People...” A Critical Analysis of the Deployment of 2 Chron 7:14 ...tion. In the case of 2 Chron 7:14 for example, there would be need to
interrogate whether the indigenous understanding of reward and pun-
ishment provided a fertile background for the reception of the passage.
Could it be that there is already an appreciation that ancestors operate a
system of reward and punishment for obedience and disobedience
therefore there is a ready acceptance of “if...then...”Such an approach
will enhance contextual biblical hermeneutics. In the words Adenkunle
Dada:
Contextual [B]iblical hermeneutics in Africa is the [B]iblical interpretation
that makes African social, cultural, political and economic contexts a subject
of interpretation. Specifically, it means that an analysis of the text is done
from the perspective of African worldview and culture (2007: 6).
In order for African traditions to emerge within the biblical studies in
Africa, it is imperative that African scholars take the task of researching
and publishing seriously. Moaning about the hegemony of Euro-Ameri-
can scholars will not do. Neither will it be adequate to continue to lash
out at the negative impact of colonialism and globalization. Yes, these
factors have left African scholars on the periphery of the global academy.
However, the onus remains on the African scholar to defy these negative
forces and to contribute meaningfully to research and publication within
the African context. One must therefore commend initiatives such as
James N. Amanze’s, Biblical Studies, Theology, Religion and Philosophy:
An Introduction for African Universities (Amanze 2010b). It is only when
African scholars publish consistently that they can be taken seriously.
African scholars therefore have the responsibility to address African
concerns in their research and publication.
Finally, the foregoing analysis of 2 Chron 7:14 during the Zimbabwean
crisis confirms the need for biblical studies scholars to prioritise biblical
hermeneutics of liberation (West 1995). As we saw above, not all read-
ings of the bible promote wholeness of life to citizens. Some interpreta-
tions of the passage induced passivity amongst the citizens of Zim-
babwe. Other readings created an artificial spirituality that prevented
citizens from challenging an oppressive political system. The challenge
for the biblical scholar is to always promote liberating readings of the
bible. African biblical scholars have the responsibility to promote what
West (2011: 138) calls “redemptive readings.” Such readings challenge
oppressive ideologies, confront stigma and discrimination for people
living with HIV and promote the liberation of all.