Scielo RSS <![CDATA[In die Skriflig ]]> http://www.scielo.org.za/rss.php?pid=2305-085320180001&lang=en vol. 52 num. 1 lang. en <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>Instituting dispute resolution procedures in the Apostolic Faith Mission in Zimbabwe church</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100001&lng=en&nrm=iso&tlng=en The need to institute dispute resolution procedures in the Apostolic Faith Mission (AFM) in Zimbabwe church informs this study. Remarkably, one of the most critical problems facing the AFM in Zimbabwe church is intrachurch disputes, which manifest in diverse forms such as pastors' transfers disputes, election disputes and pastors' performance disputes. Such disputes have produced undesirable consequences not only for pastors but also for the wellbeing of the church in general. Intrachurch disputes require internal mechanisms to manage them so that constructive rather than destructive results are achieved. To do this, internal dispute resolution procedures become critical as they provide a framework for the constructive resolution of disputes. The lived experience of disputes in the AFM in Zimbabwe church confirms the appropriateness of systems theory, which states that social institutions are vulnerable to disharmony owing to differing interacting elements. To mitigate the negative impact associated with disputes, this study proposes the need to institute dispute resolution procedures in the AFM in Zimbabwe, because the church currently relies only on disciplinary procedures to address disputes. The study further emphasises that instituting dispute resolution procedures will help the church handle disputes from within its ranks without necessarily involving local courts, which may have negative financial and relationship implications. Finally, the study develops a model for dispute resolution procedures as an instrument that can assist local churches in AFM in Zimbabwe church to handle disputes as and when they arise. <![CDATA[<b>The portrayal of Africa and Africans in the book of Jeremiah</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100002&lng=en&nrm=iso&tlng=en Since the 1980s, many Jeremianic scholars have spent much time on the study of the various contentious issues in order to resolve them. However, there has been no unanimous agreement yet. One of these contentious issues is the relationship of the prophet Jeremiah to ancient Africa and Africans which is the main focus of this article. The author of the book Jeremiah made references to Ancient Africa and Africans about 53 times in the Septuagint, and 67 times in the Masoretic Text. This indicates that the prophet Jeremiah is very familiar with ancient Africa and Africans. Using a historical-biographical and theological method of reading Jeremiah, this article examines the portrayal of ancient Africa and Africans in the book of Jeremiah. It is also part of an investigation of the African presence in the Old Testament which, to Africans, is an important moral and self-lifting scholarly exercise. It is also gratifying information in itself to know that Africa and Africans have participated in the drama of redemption which has not been recognised as such by either Eurocentric scholars or by the majority of Africentric scholars themselves. While in the Pentateuch references to Africa and Africans appear more than 577 times, in the Major Prophets there are about 180 references. What this means is that not only the author of the book of Jeremiah, but biblical authors in general are very familiar with ancient Africa and Africans, and deliberately took time to identify them. The continued recognition by scholars and non-scholars of Africa and African presence in the Bible has great implications for Christianity in Africa. <![CDATA[<b>Hold the candle: mission at the crossroads in our era</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100003&lng=en&nrm=iso&tlng=en When we rounded the bend from the second to the third millennium the contribution of the classic pioneer missionary is over. The 21st century is dominated by a holistic approach. However, in using new methods, new technology and in adapting a lifestyle according to this time, there is a tendency to view the work of pioneer missionaries as old fashioned. With a new approach and new methods also new ideas enter the field. My intention is not to defend the pioneers and to give them more recognition - the Lord will honour his own work and workers - but to show that we do ourselves an injustice when we would not use the knowledge, experience, love and passion of the former generations who just had only one vision. We need them to fuel our mission intention in obeying Christ's last commend in the conviction that the message of the cross of Jesus Christ is the only relevant message for today's world. <![CDATA[<b>Wide Aquinas research - channelled too narrowly?</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100004&lng=en&nrm=iso&tlng=en When we rounded the bend from the second to the third millennium the contribution of the classic pioneer missionary is over. The 21st century is dominated by a holistic approach. However, in using new methods, new technology and in adapting a lifestyle according to this time, there is a tendency to view the work of pioneer missionaries as old fashioned. With a new approach and new methods also new ideas enter the field. My intention is not to defend the pioneers and to give them more recognition - the Lord will honour his own work and workers - but to show that we do ourselves an injustice when we would not use the knowledge, experience, love and passion of the former generations who just had only one vision. We need them to fuel our mission intention in obeying Christ's last commend in the conviction that the message of the cross of Jesus Christ is the only relevant message for today's world. <![CDATA[<b>A study on systematic theology</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100005&lng=en&nrm=iso&tlng=en When we rounded the bend from the second to the third millennium the contribution of the classic pioneer missionary is over. The 21st century is dominated by a holistic approach. However, in using new methods, new technology and in adapting a lifestyle according to this time, there is a tendency to view the work of pioneer missionaries as old fashioned. With a new approach and new methods also new ideas enter the field. My intention is not to defend the pioneers and to give them more recognition - the Lord will honour his own work and workers - but to show that we do ourselves an injustice when we would not use the knowledge, experience, love and passion of the former generations who just had only one vision. We need them to fuel our mission intention in obeying Christ's last commend in the conviction that the message of the cross of Jesus Christ is the only relevant message for today's world. <![CDATA[<b>The relation between religion and state in Islam and Christianity in the rise of ISIS</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100006&lng=en&nrm=iso&tlng=en The recent development of the Islamic State (ISIS 2010-2014 and IS 2014) is a radicalisation of the relation between religion and state in Islam. The relation of religion and state to Christianity has been shaped by the philosophy of dualism and Greek thought in the West. The relation of religion and state in Islam, however, has been shaped by a completely different tradition and conflicting view than Western thought and is based on the codified system of Shari'a law in Arabic thought. One of the most debated topics in Islamic studies is the inseparable nature of religion and state in Islam and the role of Shari'a law to the state. In the West the historical debate concerns the indiscriminate blending of church and state and the separation of church and state as indispensable to democracy and the modern question of the relation of Christian morality and public law. Islamic fundamentalism is a political and religious reform movement that indiscriminately blends the political and religious. <![CDATA[<b>Pentecostals and apartheid: Has the wheel turned around since 1994?</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100007&lng=en&nrm=iso&tlng=en The article gives a brief origin of the three classical Pentecostal denominations in South Africa, namely the Apostolic Faith Mission, the Full Gospel Church of God, and the Assemblies of God. The aim is to demonstrate the Pentecostals' docility in the socio-political space in South Africa due to their church governance, structures and polity designed along racial lines. The main question is: Has the wheel in these churches turned around since 1994 after the dawn of democracy in South Africa? The conclusion suggests that these churches should demonstrate intrinsic reformation by continuing with proclamation and participation activities to demonstrate their alignment with the new democratic dispensation. A brief summary is given of these churches' current activities in answer to the main question. <![CDATA[<b>Mark 4:1-34: A simple structure for the mystery of the kingdom</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100008&lng=en&nrm=iso&tlng=en Existing proposals regarding the structure of Mark 4:1-34 have not met with unqualified approval. This article proposes a simple structure for Mark 4:1-34, then highlights relevant presuppositions before providing an overview of the content of this passage. The structure elevates the parable of the lamp to a prominent position and it also pairs corresponding sections so that it becomes easier to identify the mystery that undergirds each of these parables. The collective message of Mark 4:1-34 may be that while the establishment of the Messianic kingdom has been postponed, God is sowing the word, not only in Israel, but all over the world. When the sowing of the word meets with a responsive ear and heart, God gives the believer the mystery of the kingdom and, viewed collectively, God will also bring a harvest of sons and daughters into the kingdom when it is established. It is important for all to hear, not only so that the hearers become believers and then to bear some fruit, but also because God will graciously bless to the extent that a person listens effectively. It is in this context that the parable of the lamp shines new light on Mark's parabolic discourse. <![CDATA[<b>Kerk en geloof in Holland in die stryd teen apartheid (1950-1980)</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100009&lng=en&nrm=iso&tlng=en Existing proposals regarding the structure of Mark 4:1-34 have not met with unqualified approval. This article proposes a simple structure for Mark 4:1-34, then highlights relevant presuppositions before providing an overview of the content of this passage. The structure elevates the parable of the lamp to a prominent position and it also pairs corresponding sections so that it becomes easier to identify the mystery that undergirds each of these parables. The collective message of Mark 4:1-34 may be that while the establishment of the Messianic kingdom has been postponed, God is sowing the word, not only in Israel, but all over the world. When the sowing of the word meets with a responsive ear and heart, God gives the believer the mystery of the kingdom and, viewed collectively, God will also bring a harvest of sons and daughters into the kingdom when it is established. It is important for all to hear, not only so that the hearers become believers and then to bear some fruit, but also because God will graciously bless to the extent that a person listens effectively. It is in this context that the parable of the lamp shines new light on Mark's parabolic discourse. <![CDATA[<b>A new commentary in the vernacular</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100010&lng=en&nrm=iso&tlng=en Existing proposals regarding the structure of Mark 4:1-34 have not met with unqualified approval. This article proposes a simple structure for Mark 4:1-34, then highlights relevant presuppositions before providing an overview of the content of this passage. The structure elevates the parable of the lamp to a prominent position and it also pairs corresponding sections so that it becomes easier to identify the mystery that undergirds each of these parables. The collective message of Mark 4:1-34 may be that while the establishment of the Messianic kingdom has been postponed, God is sowing the word, not only in Israel, but all over the world. When the sowing of the word meets with a responsive ear and heart, God gives the believer the mystery of the kingdom and, viewed collectively, God will also bring a harvest of sons and daughters into the kingdom when it is established. It is important for all to hear, not only so that the hearers become believers and then to bear some fruit, but also because God will graciously bless to the extent that a person listens effectively. It is in this context that the parable of the lamp shines new light on Mark's parabolic discourse. <![CDATA[<b>Highly contentious issues in the South African political and socio-economic domain</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100011&lng=en&nrm=iso&tlng=en Existing proposals regarding the structure of Mark 4:1-34 have not met with unqualified approval. This article proposes a simple structure for Mark 4:1-34, then highlights relevant presuppositions before providing an overview of the content of this passage. The structure elevates the parable of the lamp to a prominent position and it also pairs corresponding sections so that it becomes easier to identify the mystery that undergirds each of these parables. The collective message of Mark 4:1-34 may be that while the establishment of the Messianic kingdom has been postponed, God is sowing the word, not only in Israel, but all over the world. When the sowing of the word meets with a responsive ear and heart, God gives the believer the mystery of the kingdom and, viewed collectively, God will also bring a harvest of sons and daughters into the kingdom when it is established. It is important for all to hear, not only so that the hearers become believers and then to bear some fruit, but also because God will graciously bless to the extent that a person listens effectively. It is in this context that the parable of the lamp shines new light on Mark's parabolic discourse. <![CDATA[<b>'n Onverkwiklike gesprek: Gays en die kerk</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100012&lng=en&nrm=iso&tlng=en Existing proposals regarding the structure of Mark 4:1-34 have not met with unqualified approval. This article proposes a simple structure for Mark 4:1-34, then highlights relevant presuppositions before providing an overview of the content of this passage. The structure elevates the parable of the lamp to a prominent position and it also pairs corresponding sections so that it becomes easier to identify the mystery that undergirds each of these parables. The collective message of Mark 4:1-34 may be that while the establishment of the Messianic kingdom has been postponed, God is sowing the word, not only in Israel, but all over the world. When the sowing of the word meets with a responsive ear and heart, God gives the believer the mystery of the kingdom and, viewed collectively, God will also bring a harvest of sons and daughters into the kingdom when it is established. It is important for all to hear, not only so that the hearers become believers and then to bear some fruit, but also because God will graciously bless to the extent that a person listens effectively. It is in this context that the parable of the lamp shines new light on Mark's parabolic discourse.