Scielo RSS <![CDATA[In die Skriflig ]]> http://www.scielo.org.za/rss.php?pid=2305-085320090001&lang=es vol. 43 num. 1 lang. es <![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=S2305-08532009000100001&lng=es&nrm=iso&tlng=es <![CDATA[<b>Problems in interpreting the Bible in reformed theology: A Christian-philosophical reflection</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000100002&lng=es&nrm=iso&tlng=es Dit wil lyk asof vroeëre oortuigings oor die aard van die Skrif, asook die maniere waarop dit uitgelê behoort te word, nie meer so vas staan en so oortuigend is nie. Die gevolglike onseker-heid veroorsaak verdeeldheid en selfs spanning onder gereformeerde teoloë en kerke in Suid-Afrika. Die Christelik-filosofiese besinning in hierdie artikel is 'n poging om 'n verheldering ten opsigte van sekere probleme te probeer bied. 'n Vorige artikel (vgl. Van der Walt, 2008d) het veral gefokus op die moontlike bydrae van die reformatoriese filosofie tot 'n Skrifbeskouing. Hierdie artikel sal veral op probleme rondom Skrifverklaring konsentreer. Om die Bybel egter reg te kan lees, moet 'n mens eers weet watter soort boek dit is - hoe dit gekwalifiseerd is. Die eerste afdeling handel dus oor die betekenis daarvan om die Bybel as 'n geloofsboek te beskou. Die volgende gedeelte bied 'n oorsig oor die tradisionele hermeneutiese metodes, insluitende die mees populêre onder gereformeerde geleerdes. In die derde deel word aandag geskenk aan die "hermeneutiese revolusie" vanaf die laaste gedeelte van die vorige eeu. Aan-gesien die antieke Bybelteks sowel as die huidige leser van toe af as belangrik beskou word, het 'n mens se lewensvisie en filosofie belangrike, bepalende elemente in die lees van die Skrif geword. Die laaste gedeelte bespreek daarom die verhouding tussen lewensvisie en eksegese. Aangesien 'n mens se lewensvisie jou verklaring van die Bybel beïnvloed kan 'n mens nie jou lewensbeskoulike vooronderstellings ontken of probeer wegsteek nie. Terselfdertyd moet 'n mens egter bewus wees van die gevare verbonde aan 'n Christelike lewensvisie. Daarom word ten slotte 'n paar kriteria genoem om die korrektheid van 'n lewensvisie te help beoordeel.<hr/>It is becoming evident that previous convictions about the nature of the Bible as well as the ways in which it should be interpreted, are not convincing anymore. The resulting uncertainty is causing division and tension among reformed theologies and churches in South Africa. This Christian-philosophical reflection intends to help clarify some of the issues. A previous article (cf. Van der Walt, 2008d) was focused mainly on a view of Scripture itself, while the present article concentrates on its interpretation. However, to be able to read the Bible correctly, one has to know exactly what kind of book it is - how it is qualified. The first main section, therefore, discusses what it means to view the Bible as a book of faith. The following section provides an overview of the traditional hermeneutical methods, including the most popular among reformed scholars. In the third part attention is given to the "hermeneutical revolution" since the last part of the previous century. Since not only the ancient Bible text, but also the present-day reader are regarded as important today, one's worldview and philosophy have become vital determining elements in reading Scripture. The last section, therefore, discusses the relationship between worldview and exegesis. As one's worldview influences one's exegesis, one can not deny or try to hide one's worldviewish presuppositions. At the same time, however, one should be aware of the dangers associated with a Christian worldview. Thus, a few criteria forjudging the correctness of a worldview will be mentioned in conclusion. <![CDATA[<b><i>Mysterium tremendum et fascinons:</i></b><b> Liturgical perspectives on the approach to God</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000100003&lng=es&nrm=iso&tlng=es This article proposes that the component of the approach to God, being part of an ancient sequence of worship, is liturgically neglected and should therefore be revisited. The important contribution of Rudolf Otto with regard to the approach to God is acknowledged here, culminating in his well-known phrase "mysterium tremendum et fascinans". In the light of this, some liturgical implications and perspectives are attended to, including liturgy as silence, awe, lament and affirmation.<hr/>In hierdie artikel word aangevoer dat die komponent van die toenadering tot God wat deel vorm van 'n tradisionele volgorde in die erediens, liturgies verwaarloos en dus herondersoek behoort te word. Die belangrike bydrae van Rudolf Otto, soos verwoord in die bekende frase "mysterium tremendum et fascinans", word in hierdie verband erken. In die lig van Otto se by-drae word aandag geskenk aan enkele liturgiese implikasies en perspektiewe, onder andere liturgie as stilte, verwondering, klag en bevestiging. <![CDATA[<b>God's gifts to humankind: A legal-philosophical interpretation of Luther's views on ownership and the natural right to property</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000100004&lng=es&nrm=iso&tlng=es The collapse of the medieval political and social order, the rise of the nation state and the emergent absolutism of civil rulers, meant that the early Reformers had to make a clearer demarcation between the natural right to private property and the moral conditions giving rise to such a right, and a clearer delineation of the duties of civil authorities in dealing with private property in civil society. Luther's view that natural right presupposes the existence of moral duty and is intricately connected with the moral uprightness of the owner's activities, produces a number of important perspectives still relevant for the debate concerning the natural rights of individuals to own property and to have the sphere of liberty attached to this right adequately protected.<hr/>Die verval van die Middeleeuse politieke en sosiale orde, die verskyning van die nasiestaat en die opkoms van burgerlike regeerders, het die vroeë Reformatore genoodsaak om 'n dui-deliker afbakening tussen die natuurlike reg op private eiendom en die morele voorwaardes wat tot sodanige reg aanleiding gee, te tref in hulle oorweging van die rol van private eiendom in die burgerlike samelewing. Luther se siening dat fundamentele regte die bestaan van morele plig veronderstel en nóú verbind is met die moreel-regskape aard van die eienaar se handelinge, het n aantal belangrike perspektiewe opgelewer wat steeds relevant is vir die huidige debat met betrekking tot die fundamentele regte van individue om eiendom te besit en om die vryheidsfeer wat aan hierdie reg verbonde is, voldoende te beskerm. <![CDATA[<b>The 1960s - long hair, flowers and morality mash: Ethical appraisal of the clash that helped shape today's Western society</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000100005&lng=es&nrm=iso&tlng=es The 1960s will be remembered as a major clash that helped shape today's Western society. Young people were breaking out of the moulds that had been cast by their parents' post-war era. The conflict brought about significant social change all over Western society. Western man searched frantically for a new world, willing to risk the hardship of revolution. In a world full of confusing and conflicting approaches in terms of how to view man, the Bible has the clear answer: man is created in the image of God, and is, in this capacity, God's vice-regent and image-bearer. However, the Christian church is by-and-large remarkably indecisive as the social conscience of Western society. The main thrust of the sixties was anti-status quo, anti-establishment, anti-materialist. In the process of man's self-determination on either side of the conflict, great erosion of man's greatest gift occurred: ethical distinction. The spiritual vacuum created by anti-establishment forces led to confusion and self-destruction.<hr/>Die sestigerjare sal onthou word as 'n belangrike tyd van konflik wat vandag se Westerse samelewing help vorm het. Jongmense het uitgebreek uit die streng vorms wat tydens hulle ouers se na-oorlogse era gegiet is. Die konflik het beduidende sosiale veranderings oral in die Westerse samelewing veroorsaak. Die Westerse individu het desperaat gesoek na 'n nuwe wêreld, gewillig om die risiko van swaarkry wat revolusie meebring, te neem. In 'n wêreld gevul met verwarrende en teenstrydige benaderings van hoe die mens gesien moet word, het die Bybel 'n duidelike antwoord: die mens is geskape na die beeld van God, en is in hierdie kapasiteit God se verteenwoordiger en beelddraer. Die Christelike kerk is egter oor die algemeen merkwaardig besluiteloos wanneer dit moet optree as die gewete van die Westerse wêreld. Die hoofrigting van die sestigerjare was anti-status quo, anti-instelling en antimaterialisties. In die proses van die mens se selfbeskikking aan albei kante van die konflik het 'n erosie van die mense se grootste gawe plaasgevind: etiese onderskeid. Die spirituele vakuum wat deur die anti-instellingsgesindheid tot stand gebring is, het verwarring en selfdestruksie meegebring. <![CDATA[<b>The theological polemic purpose of Genesis 1 - 3: Implications for the reformed doctrine on original sin</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000100006&lng=es&nrm=iso&tlng=es Hierdie artikel probeer 'n bydrae maak tot hernude besinning oor die Christelike skeppingsleer deur te fokus op die polemiese gerigtheid van Genesis 1-3 en die implikasies wat dit vir die gereformeerde leer oor die erfsonde het. Dit bespreek in die eerste plek die siening van Genesis 1-3 as histories-letterlike en mitologiese stof. Daarna stel dit voor dat Genesis 1-3 as teologiese stof met 'n polemiese en profetiese gerigtheid hanteer word. Vervolgens word die implikasies hiervan vir die gereformeerde leer oor die erfsonde bespreek.<hr/>This article focuses on the polemic nature of Genesis 1-3 and the implications thereof on the reformed doctrine regarding original sin. In the first place the views of the creation narratives as historical-literal and mythological material are discussed. Thereafter the article proposes that the creation narratives must be treated as theological material with a polemic and prophetic purpose. The implications of this for the reformed doctrine on original sin are subsequently discussed. <![CDATA[<b>Paul's use of slavery imagery in the Hagar allegory</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000100007&lng=es&nrm=iso&tlng=es In this article it is examined how Paul used slavery imagery in Galatians 4 when dealing with the theme of God's "children". The use of words related to the semantic field of slavery in Galatians is briefly discussed. Paul uses these words both with their literal meaning and in a figurative sense. This is also true for the main passage to be discussed in this article - the Hagar allegory. In Galatians 4, Paul first speaks about a real slave woman, and then uses this imagery to describe those who do not accept God's promises to have been fulfilled in Jesus. The way Paul uses the term "allegorise" is examined. It is argued that in Galatians 4 Paul uses the slavery imagery in order to speak about aspects of one's relationship to God. The background of his use of the Hagar allegory is his "salvation historical" view concerning God's covenantal relationship to his people. He uses allusions to Old Testament texts to express his view regarding who belongs to God's people in the era of the new covenant.<hr/>In hierdie artikel word Paulus se gebruik van die slawerny-beeld in Galasiërs 4 ondersoek. Eers word ander woorde in Galasiërs uit die slawerny-betekenisveld kortliks bestudeer. Paulus gebruik hierdie woorde letterlik sowel as figuurlik. Dit geld ook van die deel van Galasiërs wat in hierdie artikel bespreek word, naamlik die Hagar-allegorie. In Galasiërs 4 praat Paulus eers van n werklike slavin, en dan gebruik hy dit as beeld om die-gene te beskryf wat nie aanvaar dat God se beloftes in Jesus vervul is nie. Die wyse waarop Paulus die term "allegoriseef' gebruik, word ook ondersoek. Die argument is dat Paulus in Galasiërs 4 slawerny as beeld gebruik om aspekte van 'n mens se verhouding met God te beskryf. Die agtergrond van sy gebruik van die Hagar-allegorie is sy openbaringshistoriese benadering van God se verbondsverhouding met sy volk. Met toespelings op Ou-Testamentiese gedeeltes gee hy uitdrukking aan sy beskouing oor wie deel uitmaak van die volk van God in die nuwe verbond. <![CDATA[<b>Continual academic development of the AFM pastor: Challenges in the new millennium</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000100008&lng=es&nrm=iso&tlng=es In hierdie artikel is die teologiese opleiding van die pastoor van die Apostoliese Geloof Sending (hierna die AGS) kursories ondersoek. Kwalitatiewe navorsing wat gedoen is met 'n gedeelte van die breër AGS-lidmate en wat deur die AGS se hoofkantoor geselekteer was, het gewys op die taak en rolverwagtings van die pastoor. Die navorsing het verder getoon dat pastore deurlopend toegerus moet word ten einde suksesvol aan al die rolverwagtings te kan voldoen. Ten einde 'n groter en duideliker beeld van die voortgesette opleiding van pastore te verkry, is 'n literatuurkontrole gedoen. Die literatuurkontrole het aangetoon dat teologiese opleiding wêreldwyd onder die loep kom en dat daar daadwerklik pogings aangewend word om toepaslike effektiewe opleiding in te stel. Die bevindings van die pastoor se teologiese opleiding, navorsingsondersoek en die literatuurkontrole, kan tot sinvolle riglyne vir voortgesette akademiese ontwikkeling bydra. Die doel van hierdie artikel is om aan te toon wat die huidige stand van teologiese opleiding binne die AGS is en om riglyne aan rolspelers te voorsien wat voortgesette akademiese ontwikkeling vir die pastoor behels. Dit sal pastore in staat stel om gemeentegroei te stimuleer en verskillende opleidingsbehoeftes te hanteer.<hr/>This article entails a cursory investigation of the history of theological training of the Apostolic Faith Mission pastor (here-after AFM). Qualitative research done on a section of the broader membership of the AFM selected by the AFM head office has indicated the task and role expected of the pastor. The research pointed out that pastors should be continuously equipped to be able to successfully fulfil all their role expectations. A literature search was also undertaken in order to obtain a larger and representative picture of the ongoing training of pastors. The literature research indicated that theological training worldwide is under investigation and that active steps are being taken to introduce appropriate effective training. The findings regarding the pastor's theological training, the research and the literature control, have made it possible to propose guidelines for continued academic development. The purpose of this article is to show the present position of theological training in the AFM and to provide guidelines for role players that will keep them informed concerning continued academic development. This will enable pastors to stimulate congregational growth and address different training needs. <![CDATA[<b>Pastoral care to the marginalized with special reference to orphanaged children</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000100009&lng=es&nrm=iso&tlng=es Die uitgangspunt van hierdie artikel is die stryd van gemarginaliseerdes met spesifieke verwysing na seuns in die kinderhuis. Ondersoek is gedoen na die spesifieke omstandighede waaronder kinders uit hulle ouerhuise verwyder is, hulle geskiedenis, hulle opname en aanpassing in die kinderhuis. Bybelse beginsels vir die versorging van gemarginaliseerde (dus ook kinderhuiskinders) word aangedui terwyl aandag geskenk word aan God se spesiale sorg vir gemarginaliseerdes. Aandag is ook gegee aan die Bybelse mandaat, opdrag en verantwoordelikheid van die kerk om by die lewens en sorg van kinderhuis-kinders betrokke te wees. Gevolgtrekkings wat uit die beskik-bare literatuur gemaak is, is aangevul met 'n beperkte fenome-nologiese waarneming wat deur middel van 'n vraelys gefasiliteer is. Die vraelys is na aanleiding van die probleemstelling en hipoteses geformuleer en die verwagting is geskep dat die gebrek aan betrokkenheid van lidmate en predikante by die lewens van kinders in die kinderhuis sowel as by die kinderhuis se werksaamhede, hiermee blootgelê kan word.<hr/>The plight of the marginalised was the point of departure for this research, with special emphasis on orphan boys. The specific circumstances underwhich the child was removed from his negative circumstances, his past, his adoption in the children's home and the special needs and problems he has in the children's home are explored. In this article, Biblical principles for the care of orphanaged children were generated and specific attention was given to God's emphasis on and passion for the marginalised - with special reference to orphanaged children. Attention is given to the Biblical mandate, responsibility and command to the church to be involved in the lives of orphanaged children. Conclusions are derived from the literature study as well as from a limited phenomenological study which was done through analyses of questionnaires designed to address the research hypotheses. It is hoped that reasons for the lack of interest in and involvement with orphanaged children will be revealed. <![CDATA[<b>Reviews</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000100010&lng=es&nrm=iso&tlng=es Die uitgangspunt van hierdie artikel is die stryd van gemarginaliseerdes met spesifieke verwysing na seuns in die kinderhuis. Ondersoek is gedoen na die spesifieke omstandighede waaronder kinders uit hulle ouerhuise verwyder is, hulle geskiedenis, hulle opname en aanpassing in die kinderhuis. Bybelse beginsels vir die versorging van gemarginaliseerde (dus ook kinderhuiskinders) word aangedui terwyl aandag geskenk word aan God se spesiale sorg vir gemarginaliseerdes. Aandag is ook gegee aan die Bybelse mandaat, opdrag en verantwoordelikheid van die kerk om by die lewens en sorg van kinderhuis-kinders betrokke te wees. Gevolgtrekkings wat uit die beskik-bare literatuur gemaak is, is aangevul met 'n beperkte fenome-nologiese waarneming wat deur middel van 'n vraelys gefasiliteer is. Die vraelys is na aanleiding van die probleemstelling en hipoteses geformuleer en die verwagting is geskep dat die gebrek aan betrokkenheid van lidmate en predikante by die lewens van kinders in die kinderhuis sowel as by die kinderhuis se werksaamhede, hiermee blootgelê kan word.<hr/>The plight of the marginalised was the point of departure for this research, with special emphasis on orphan boys. The specific circumstances underwhich the child was removed from his negative circumstances, his past, his adoption in the children's home and the special needs and problems he has in the children's home are explored. In this article, Biblical principles for the care of orphanaged children were generated and specific attention was given to God's emphasis on and passion for the marginalised - with special reference to orphanaged children. Attention is given to the Biblical mandate, responsibility and command to the church to be involved in the lives of orphanaged children. Conclusions are derived from the literature study as well as from a limited phenomenological study which was done through analyses of questionnaires designed to address the research hypotheses. It is hoped that reasons for the lack of interest in and involvement with orphanaged children will be revealed.