Scielo RSS <![CDATA[In die Skriflig ]]> http://www.scielo.org.za/rss.php?pid=2305-085320160002&lang=pt vol. 50 num. 2 lang. pt <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>Is Johannes 1:1 a 'riddle'? Grammatical evidence</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532016000200001&lng=pt&nrm=iso&tlng=pt John 1:1 is one of the most famous opening lines in the Bible. No wonder that it received its proportionate attention in scholarship which is characterised by the differences of opinion regarding several issues addressed in these verses. It is suggested that these difficulties in interpreting this verse might be an implication that it is a riddle or at least has riddle-like qualities. The question to be dealt with further is whether the grammar, which is also subject of intense discussion, supports the idea that this verse might be a riddle. <![CDATA[<b>A Reformed perspective on the concept of the 'common good' and its relevance for social action in South Africa today</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532016000200002&lng=pt&nrm=iso&tlng=pt This article investigates the idea of the 'common good' from a Classic Reformed perspective and the possibilities raised by a fresh approach to the concept for social action by civil society in South Africa today. The central theoretical argument of this article is that the new interest in the concept of natural law, as became evident in modern-day moral reflection in the Classic Reformed moral teaching, can indeed contribute to a new positive assessment of the concept common good and can provide a valuable framework for the foundation of reformed social action in cooperation with civil society in South Africa today. Firstly, the concept is discussed within the framework of the reformed idea of 'natural law' and the argument concludes with the finding that the concept can be accommodated in Reformed Theology. Secondly, a case is made for the cooperation between churches, other religious institutions and the broader civil society to cooperate on the basis of the common good and global ethics to address three areas of serious concern in the South African society. These are the promotion of the idea of human dignity within the social sphere with special reference to racism, xenophobia and sexism as well as the development of family life and family values, and the advancement of the idea of neighbourliness as a core ingredient of social healing and reconciliation. <![CDATA[<b>Paul's exercise of authority in the Letter to Philemon: A perspective from the 4th and 5th centuries CE</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532016000200003&lng=pt&nrm=iso&tlng=pt The way in which Paul exercises his authority in the Letter to Philemon has been studied from various angles, but as far as could be determined, the reception of this aspect of his letter by its interpreters in the fourth and 5th centuries CE. has not yet received much attention. Accordingly, this aspect is addressed in this study. The views of the following six interpreters are discussed (in chronological order): Ambrosiaster, Jerome, Pelagius, John Chrysostom, Theodore of Mopsuestia, and Theodoret of Cyrus. It is shown that each of them has his own view in this regard, but that two general trends can nevertheless be identified: Firstly, all of these writers accept that Paul had authority over Philemon; and secondly, the commendable way in which Paul exercised this authority is a regular theme in their works. <![CDATA[<b>Integrating spirituality and rationality the long and arduous journey of the historical development of theological training in the Apostolic Faith Mission of South Africa</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532016000200004&lng=pt&nrm=iso&tlng=pt The chequered path of the development of theological training in the Apostolic Faith Mission of South Africa (AFM of SA) started with animosity towards any form of training in favour of the presumed equipment provided by the anointment with the Spirit. Later it led to recognition of the need for better training in the form of Bible school equipment for ministering in assemblies. Finally, the need for proper theological training was acknowledged. The composition of the church's membership and the way it was treated by other denominations influenced the way the Pentecostal Movement defined its stance towards theological training. In this article the AFM of SA's journey and development of its viewpoint towards theological training will be discussed.