as written by human authors in the words of God under the ‘inspiration’ of the Holy Spirit.4 Thus, the church regarded the Bible a sacred writing – the Holy Scripture, “a pillar of stone”5 from which all its teachings are derived.
However, different interpretations of the Bible abound, subjecting it to controversy that penetrates through its infallibility, the godliness of God, and the correctness of the doctrines of the church, sowing division in Christian faith rather than unification, spreading confusion rather than understanding. Although on positive note, it also expounds and deepens the believer’s understanding of the Bible and his/her relationship with his Creator. Yet, against these various hermeneutics, it should be considered that the Bible or the Holy Scripture could not just be interpreted in any which way one wish, because it is God’s words whose doctrines must be grasped by objectively studying its texts,6 as these used figurative languages in a time unique in itself, yet universal in influence. Moreover, as the Bible is the story of God’s profound love to humankind, “the authority of the Bible should be understood in the context of God’s relationships to all God’s people(s) -- the church and the world.”7 In this way, the Bible could offer a way as to how the present people’s sufferings could be overcome through a life of faith and social commitment.8
Thus, liberationist biblical critics propose that biblical hermeneutic has to accentuate three issues of utmost importance: “the demythologisation of the biblical authority, the demystification of the use of the Bible, and the construction of new models of interpretation of the Bible.”9 Firstly, to demythologise the biblical authority is to investigate “the world of text”10, as to how the existing socio-politico-economic and cultural power-dynamics in the ancient imperial worlds ruled by the colonial empires of Assyria, Babylonia, Persia, Greece and Rome immensely