Scielo RSS <![CDATA[In die Skriflig ]]> http://www.scielo.org.za/rss.php?pid=2305-085320080001&lang=pt vol. 42 num. 1 lang. pt <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>Redaksioneel</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000100001&lng=pt&nrm=iso&tlng=pt <![CDATA[<b>Towards a Christian perspective on social life: Biblical foundations and historical development</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000100002&lng=pt&nrm=iso&tlng=pt Hierdie artikel is soos volg saamgestel: Die inleiding stel die praktiese vraag waarom Christene so min invloed op die huidige samelewing uitoefen. 'n Gedeeltelike antwoord op hierdie aktuele vraag is dat weinig Christene oor 'n denkraamwerk of samelewingsbeskouing beskik wat huile kan inspireer om betrokke te raak en dit op die regte manier te doen. In die tweede afdeling blyk uit 'n vlugtige verkenning van die moontlike oplossings vir hierdie leemte, dat 'n reformatoriese samelewings-filosofie van hulp kan wees. Die Christelike teologie en Christelike filosofie behoort in die uitbou van hierdie belangrike saak van 'n Christelike lewensvisie en perspektief op die samelewing mekaar wedersyds te ondersteun. Die bedoeling met die derde afdeling is om aan te toon dat so 'n samelewingsvisie stewig in God se Woord begrond kan word. Die laaste gedeelte bied in die lig van die onbekendheid van hierdie samelewingsbe-skouing by baie mense 'n kort historiese oorsig oor die ontstaan en ontwikkeling daarvan oor 'n tydperk van meer as 'n eeu.<hr/>This article is structured in the following way: The introduction asks the practical question why Christianity has such a small impact on contemporary society. This topical question is partly answered by indicating that most Christians lack a worldviewish framework or social philosophy to inspire them to get involved outside their churches and do so correctly. In the second section a brief explanation of the possible solutions to this problem indicates that the reformational social philosophy may offer some help. Christian theology and Christian philosophy should mutually assist each other in this important endeavour to shape a Christian worldview, including a perspective on social life. The third section indicates how such a philosophy for social life can be firmly based on God's Word. In light of the fact that this social philosphy is not well-known, the last part of the article provides a brief historical survey of how this kind of societal philosophy originated and developed over the course of more than a century. <![CDATA[<b>A theological-ethical judgment of unemployment</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000100003&lng=pt&nrm=iso&tlng=pt Werkloosheid is een van die grootste probleme wat tans op die Suid-Afrikaanse arbeidstoneel ondervind word. In hierdie artikel word dié probleem in die lig van Bybelse uitsprake oor arbeid ondersoek. Die doel van die studie is om aan rolspelers vanuit die Bybel leiding te gee oor hoe hulle ingesteldheid teenoor die werkloosheidsprobleem behoort te wees. In die artikel word die omvang van werkloosheid in Suid-Afrika ondersoek. Daarna kom die faktore wat werkloosheid sedert 1994 beïnvloed het, onder die soeklig. Dit word gevolg deur 'n bestudering van ter-saaklike Bybelse uitsprake oor arbeid. Ten slotte word die Suid-Afrikaanse werkloosheidsprobleem beoordeel in die lig van die Bybelse uitsprake oor arbeid. In die beoordeling word ook leiding gegee oor hoe verskillende rolspelers op die arbeidsterrein se ingesteldheid teenoor werkloosheid behoort te wees.<hr/>One of the biggest labour problems in South Africa is unemployment. In this article unemployment is studied in the light of Biblical utterances on labour. The aim of this study is to give guidance from the Bible to role players on how their disposition should be concerning unemployment. In the article the extent of unemployment is investigated. This is followed by probing into different factors influencing unemployment since 1994. After that Biblical principles relevant to the topic are outlined. Finally unemployment in South Africa is judged according to Biblical principles. In the assessment guidance is given as to what the disposition of different role players should be concerning unemployment. <![CDATA[<b>Regulation of a Reformed minister's office - a labour law or internal church matter?</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000100004&lng=pt&nrm=iso&tlng=pt In hierdie artikel word aangedui dat die Arbeidsreg nie op die verbintenis tussen 'n predikant en 'n kerkraad in die Gereformeerde Kerke in Suid-Afrika toegepas behoort te word nie. Daar word geargumenteer dat die Arbeidsreg nie ten doel het om 'n eksegeties-dogmaties bepaalde verhouding, soos dié tussen die kerkraad en predikant te reël nie. Verderword daarop gewys dat 'n predikant van die Gereformeerde Kerke in Suid-Afrika nie as 'n werknemer van die kerkraad beoordeel kan word nie, aangesien 'n predikant 'n geroepe dienskneg van Christus is. Die roeping van 'n predikant is 'n belangrike aanduiding dat 'n predikant nie 'n werknemer van 'n kerkraad is nie, maar in diens van die Here staan. Daar word eweneens aangedui dat die Kerkorde nie die predikantsdiens op 'n kontraktuele basis reël nie, maar die roeping van 'n predikant. Arbeidsreg het ten doel om arbeidsregtelike aspekte van 'n persoon se lewe te reël, terwyl die reëlings van die Kerkorde van toepassing is op 'n predikant se hele lewe.<hr/>In this article it is argued that Labour Law is not applicable on the relationship between a minister and a church council to the Reformed Churches in South Africa. The main focus of the argument is that Labour Law does not have the purpose to regulate a relationship based on an exegetic-dogmatically founded foundation. It is also argued that a minister in the Reformed Churches in South Africa cannot be considered an employee of the church council because of the calling he received from the Lord. The calling of a minister is the main indication that he is not an employee of the church council, but a servant of the Lord. Therefore it is also stated that the Church Order does not regulate the minister's office on a contractual basis, but that the Church Order regulates the calling of a minister. Labour Law intents to regulate the labour aspect of a person's life while the Church Order applies to a minister's whole life. <![CDATA[<b>Johannine style: Some initial remarks on the functional use of repetition in the Gospel according to John</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000100005&lng=pt&nrm=iso&tlng=pt Some of the ways in which John uses the stylistic feature of repetition in his Gospel are investigated. His repetitive use of the concept "eternal life" is first focused on, pointing out the stylistic changes that occur as the gospel narrative progresses. Then the way in which the word "eternal" is repetitively linked to the word "life" is explored, showing a consistent pattern throughout the Gospel. The selective use and development of the frequently used concept of "love" is then scrutinised in the first twelve chapters of the Gospel, followed by an investigation of the functional use of the concept "to follow" in this Gospel. Reasons for these repetitions are then explored.<hr/>Sommige van die maniere waarop Johannes herhaling as styl-figuur in sy Evangelie gebruik, word ondersoek. Ten eerste word gefokus op die herhaalde gebruik van "ewige lewe" in die Evangelie. Veranderinge ten opsigte van die gebruik van die konsep deur die loop van die ontwikkeling van die narratief word aangedui. Daarna word die konsekwente wyse waarop die term "ewig" herhaaldelik aan die term "lewe" verbind word, in fokus geplaas. Die selektiewe gebruik en die ontwikkeling van die woord "liefde", wat dikwels gebruik word, word in die eerste twaalf hoofstukke ondersoek. Dit word gevolg deur 'n ondersoek van die funksionele gebruik van die konsep van navolging in die Evangelie. Redes vir die herhaling word vervolgens behandel. <![CDATA[<b>Interpretation of the metaphor "being crucified with Christ" (Gal. 2:15-21)</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000100006&lng=pt&nrm=iso&tlng=pt Hierdie artikel poog om die metafoor Xpioτωσυνεταύρωµαι ("ek is saam met Christus gekruisig") in Galasiërs 2:15-21 geldig te interpreteer, en te bepaal watter betekenis die metafoor vir die lewe van die gelowige het. Eerstens word bepaal wat 'n metafoor is en daarna word riglyne vir die interpretasie van 'n metafoor gegee. Hierdie riglyne word op die "saamgekruisig"-metafoor in Galasiërs 2:15-21 toegepas. Die sterwe vind plaas wanneer 'n persoon tot geloof in Christus kom. Hierdie "sterwe" beteken om te sterf aan dit waaraan die gelowige gewoond was. Die gevolg hiervan is dat die wet en die sonde geen hou-vas meer op die gelowige het nie. Die gelowige lewe nie meer nie, maar Christus lewe in hom en deur hom. Die uiteinde is dat die middelpunt vir die gelowige nie meer "ek" is nie, maar God.<hr/>This article attempts to interpret the metaphor Xpioτωσυνεταύρωµαι ("I am being crucified with Christ") in Galatians 2:15-21 in a valid way, and to determine the meaning the metaphor has for the life of the believer. First of all it is determined what a metaphor is and then guidelines for the interpretation of a metaphor are given. These guidelines are then applied to the "being crucified with"-metaphor in Galatians 2:15-21. The conclusion is that the metaphor indicates that the believer has died with Christ. This public identification with Christ had the result that the new Christian was rejected by his/her former friends, family and society in general. It means to die off from that which the believer was used to. The result is that the law and sin no longer have any hold on the life of the believer. The outcome is that the centre for the believer is no more "I" but God. <![CDATA[<b>Guidelines for the application of the Theophostic Prayer Ministry</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000100007&lng=pt&nrm=iso&tlng=pt The basic principle of the Theophostic Prayer Ministry (TPM) is to attempt to resolve clients' present conflict by finding healing forpast wounds in prayer. The TPM model has a unique advantage over non-Christian models in that it pursues the healing of past wounds by means of binding the suffering back to God. "Koinonia" (the fellowship of believers), "communio" (a deeper sense of the involvement of God), "coram Deo" (the ever-presence of God), as well as "pneumatonomic synergy" (being in balance with the holy plan of God), are restored, launching a new life. The TPM relies on three types of memory: visual, emotional and physical memory. Freeing a person from his/her helpless state is to guide that person towards divine revelation. The outcome unfolds as a sincere and holy recovery in Christ.<hr/>Onderliggend aan die Theophostic Prayer Ministry (TPM) is 'n poging om die konflik wat kliënte tans ervaar op te los deur gebedsfokus op hulle seerkry van die verlede. Die betekenisvolle voordeel wat die TPM-model bo nie-Christelike modelle inhou, is die fokus op 'n heling van hierdie seer van die verlede deur menslike leiding terug te bind aan God. Die resultaat is die herstel van die volgende: "Koinonia" (gemeenskap van die gelowiges), "communio" ('n dieper verstaan en sinsbelewing van God se betrokkenheid), "coram Deo" (God se ewige teen-woordigheid) - 'n nuwe lewe word so gebore. Die TPM is aangewese op die visuele, emosionele en fisiese geheue. Om iemand uit 'n staat van hulpeloosheid te bevry, veronderstel die begeleiding tot 'n Goddelike teenwoordigheidsbesef. Die ontvouing van 'n egte heelwording in Christus vorm die uitkoms van hierdie proses. <![CDATA[<b>Images of a pastorate of narrative engagement in the Gospel of Luke with special reference to the story of Zacchaeus</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000100008&lng=pt&nrm=iso&tlng=pt Belangrike nuwe ontwikkelings het die afgelope dekades binne die praktiese teologie en in besonder die pastorale teologie plaasgevind. Met die veronderstelling dat hierdie ontwikkelings ook deur die Woord ondersteun word, word die betekenis van 'n narratiewe pastorale betrokkenheid op 'n besondere wyse geïllustreer, aan die hand van die Evangelie van Lukas en in besonder die verhaal van Saggeus. Die betekenis daarvan vir die pastoraat word onder die volgende opskrifte ontgin: agter-grond tot pastorale betrokkenheid, die eko-hermeneutiese benadering in 'n pastoraat van narratiewe betrokkenheid, 'n spiralende pastorale betrokkenheid en verhale wat pas. In 'n herme-neutiese proses word paradigmatiese-, epistemologiese- en metodologiese oorwegings in 'n geïntegreerde sirkulêre model aan die orde gestel. Voortspruitend uit 'n eko-hermeneutiese ontwikkeling in die pastoraat word 'n epistemologie van nar-ratiewe betrokkenheid gevolg. Deur ko-konstruksionisme as verdere aksent in die sosiale konstruksionisme te plaas, word die rol van die Skrif verder beskryf. In 'n voortdurende sirkulêre beweging tussen praktyk en teorie word teoretiese perspektiewe gekaats teen die verhaal van Saggeus.<hr/>Important new developments have occurred during the last few decades within practical theology and in particular within pastoral theology. The article illustrates that narrative passages in Scripture can depict the meaning of these newer developments. Images portraying the spiritual life in the Gospel of Luke and in particular the story of Zacchaeus are explored under the headings: background to a pastoral engagement, an eco-hermeneutic approach in a pastorate of narrative engagement, a spiralling pastoral engagement, and stories that fit. The story of a narrative pastoral engagement unfolds in a circular model, integrating paradigmatic-, epistemological- and methodological matters. An eco-hermeneutical approach closely linked to a pastorate of narrative engagement is followed within the designated epistemology. Social constructionism is augmented to become co-constructionism, thus providing for the recognition of truth as revealed in Scripture. Exemplary of this is that in a life-changing metamorphosis, Zacchaeus' saturated dominant story is replaced by a liberating thickened alternative story. <![CDATA[<b>Reviews</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532008000100009&lng=pt&nrm=iso&tlng=pt Belangrike nuwe ontwikkelings het die afgelope dekades binne die praktiese teologie en in besonder die pastorale teologie plaasgevind. Met die veronderstelling dat hierdie ontwikkelings ook deur die Woord ondersteun word, word die betekenis van 'n narratiewe pastorale betrokkenheid op 'n besondere wyse geïllustreer, aan die hand van die Evangelie van Lukas en in besonder die verhaal van Saggeus. Die betekenis daarvan vir die pastoraat word onder die volgende opskrifte ontgin: agter-grond tot pastorale betrokkenheid, die eko-hermeneutiese benadering in 'n pastoraat van narratiewe betrokkenheid, 'n spiralende pastorale betrokkenheid en verhale wat pas. In 'n herme-neutiese proses word paradigmatiese-, epistemologiese- en metodologiese oorwegings in 'n geïntegreerde sirkulêre model aan die orde gestel. Voortspruitend uit 'n eko-hermeneutiese ontwikkeling in die pastoraat word 'n epistemologie van nar-ratiewe betrokkenheid gevolg. Deur ko-konstruksionisme as verdere aksent in die sosiale konstruksionisme te plaas, word die rol van die Skrif verder beskryf. In 'n voortdurende sirkulêre beweging tussen praktyk en teorie word teoretiese perspektiewe gekaats teen die verhaal van Saggeus.<hr/>Important new developments have occurred during the last few decades within practical theology and in particular within pastoral theology. The article illustrates that narrative passages in Scripture can depict the meaning of these newer developments. Images portraying the spiritual life in the Gospel of Luke and in particular the story of Zacchaeus are explored under the headings: background to a pastoral engagement, an eco-hermeneutic approach in a pastorate of narrative engagement, a spiralling pastoral engagement, and stories that fit. The story of a narrative pastoral engagement unfolds in a circular model, integrating paradigmatic-, epistemological- and methodological matters. An eco-hermeneutical approach closely linked to a pastorate of narrative engagement is followed within the designated epistemology. Social constructionism is augmented to become co-constructionism, thus providing for the recognition of truth as revealed in Scripture. Exemplary of this is that in a life-changing metamorphosis, Zacchaeus' saturated dominant story is replaced by a liberating thickened alternative story.