Scielo RSS <![CDATA[In die Skriflig ]]> http://www.scielo.org.za/rss.php?pid=2305-085320190001&lang=pt vol. 53 num. 1 lang. pt <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>Integration of citizenship education with religious education in Lesotho secondary schools</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532019000100001&lng=pt&nrm=iso&tlng=pt The current article fervently acknowledges the general agreement that Lesotho had never experienced a stable democracy ever since the ultimate attainment of political independence in 1966. Among other possible solutions proposed to the problem of Lesotho's democratic instability, citizenship education dominates government documents and various works regarding the political discourse. Although there is this pervasive recognition of the needed political educational intervention, there is no explicit direction on how to properly introduce the envisaged citizenship education. The article valiantly attempts bridging this visible gap by carefully probing the published literature to propose the meaningful integration of citizenship education with religious education. The discussion was guided by the critical use of the post-secular theoretical framework. The article highlights that, coupled with post-Christianity, post-secular theory undoubtedly provided a workable framework for the meaningful integration of secular (political citizenship) and religious essences for the promotion of democratic stability in Lesotho. The article logically concludes by showing that the proposed integration of citizenship education in religious education is within acceptable philosophical modes of proper education. <![CDATA[<b>The impersonalisation of God? A theological analysis of the expression of the power of God's kingdom among Zimbabwean Pentecostal prophets</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532019000100002&lng=pt&nrm=iso&tlng=pt How can the expression of the power of God's kingdom in the ministry and teaching of some Zimbabwean Pentecostal prophets be evaluated from the doctrinal perspective of the personality of God? The article analyses the expression of the power of God's kingdom among some Zimbabwean Pentecostal prophets from the perspective of the doctrine of the personality of God. The article observes that, although Pentecostal prophets in Zimbabwe claim to be empowered by the kingdom of God, they tend, nonetheless, to project an impersonalised view of the power at work in the kingdom. It is argued that the impersonalisation of the power of God leads the prophets to commodify the kingdom into something that can be controlled by a person's religiosity. Consequently, the article describes the Pentecostal prophets' understanding of themselves as special agents of God's kingdom. It further argues that the impersonalisation of the power of God's kingdom leads the Pentecostal prophets in commodifying the kingdom of God by reducing it to something that can only be accessed through them. The article closes by examining how a biblically derived understanding of the personality of the God of the kingdom can assist in discouraging the common impersonalisation of the power of God's kingdom among some Zimbabwean Pentecostal prophets. <![CDATA[<b>Ecclesiola in ecclesia in Brazil from a <i>missio Dei</i> perspective: An autoethnographic case study of four Presbyterian churches in Brazil</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532019000100003&lng=pt&nrm=iso&tlng=pt This study represents an unconventional qualitative research genre, autoethnography, which is not commonly found in qualitative research circles, and is rarely used by researchers in South African and Brazilian social science. The main question behind this research is: Why were some Presbyterian churches in Brazil challenged by a significant loss of members while others were experiencing 'times of refreshing' (Ac 3:20)? There are even statistics of extraordinary increase in the participation, interest in and outreach to their communities of some churches. The question why some churches belonging to the same denomination, in the same city and presbytery and with some liturgical likeness, for some reason, were growing while others were shrinking, became a driving question leading to this research. Four growing Presbyterian churches were chosen because all four were using small group ministries. They were situated in four different cities, one in the northern part of Brazil, three in the southwest, and they were using the same method, with their own adaptations. Each of them experienced gracious growth within their own context. Through their ministries, ordinary people were doing ordinary things with extraordinary results of radiating the universal priesthood of all believers, exercising a missional witness and reaching out to a world in need. This article aims to consider their motivation, the challenges they experienced during the implementation of small group ministries, the positive and negative aspects of the process, the lessons learnt and possible application for the revitalisation of Igreja Presbiteriana do Brasil (IPB) today. <![CDATA[<b>Three perspectives on the Sabbath</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532019000100004&lng=pt&nrm=iso&tlng=pt There is still confusion in theology and especially among members of the church concerning the fourth commandment and its observance. The following questions could be asked: What is the meaning of the Sabbath? What is the intention of rest on this day? Ought this commandment still be honoured like the other nine commandments of the Law? Does it still have any meaning for the church, or is Sunday a replacement for the Sabbath? The objective is to obtain greater clarity concerning the meaning, contents and application of the Sabbath as presented in both the Old and the New Testament. This is done from a dogmatic emphasis by dividing the Sabbath into three perspectives: The Creation Sabbath (God's identification with it), the Covenant Sabbath (Israel's identification with it), and the Atonement Sabbath (the church's identification with it). This division does not assume three separate Sabbaths, but they are perspectives on the one Sabbath of God. The threefold perspective will contribute to a universal view on the Sabbath as presented in the creation narrative, the nation of Israel, and the church of the New Testament. This universal view is grounded in Christ who is the focal point, contents and connection between the three given perspectives. It is a Christocentric point of view that gives perception on the meaning, observance, application and message of the Sabbath for the church and every believer of our day. <![CDATA[<b>Friendship as a Theological Model: Bonhoeffer, Moltmann and the Trinity</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532019000100005&lng=pt&nrm=iso&tlng=pt Friendship has been valued since classical times and is also an important category from a theological perspective; Christians are even called 'friends of God' (Jn 15:15). For a theological reflection on friendship, we will be drawing upon the work of Dietrich Bonhoeffer and J├╝rgen Moltmann in this contribution. While numerous differences exist in Bonhoeffer and Moltmann's theology, both have written about the Christian community extensively. We will examine friendship as the theological environment in which we learn how to relate to others not only privately, but also in the public arena, seeking the common good. Friendship, we argue, should not remain in an enclosed area within the personal relationship where we remain friends with those who are similar to us. Rather, friendship, as a theological model, is the space where we can practice the attributes of friendship to enable us to live this out within the broader society with those with whom we are not necessarily friends, but with all people. Friendship can form the environment for us to be 'trained' in the characteristics of theological friendship where we are friends in freedom and without hierarchy, and, in so doing, learn to treat all human beings as equal.