Scielo RSS <![CDATA[In die Skriflig ]]> http://www.scielo.org.za/rss.php?pid=2305-085320090002&lang=es vol. 43 num. 2 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=S2305-08532009000200001&lng=es&nrm=iso&tlng=es <![CDATA[<b>The implications of a pneumatologically determined theoretical framework for methodology in practical-theological scientific research</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000200002&lng=es&nrm=iso&tlng=es Prakties-teologiese navorsing werk met 'n unieke invalshoek op die navorsingsterrein van menslike handelinge. Prakties-teologiese navorsing se unieke invalshoek is geleë in die manier waarop dit fokus op die snyvlak tussen goddelike elemente en menslike elemente in die verstaan, verklaar en verandering van die praksis van die geloofslewe. In die eerste deel van die artikel word 'n poging aangewend om 'n pneumatologies bepaalde teoretiese raamwerk vir prakties-teologiese wetenskaplike navorsing te ontwikkel. Hierdie raamwerk bied aan die navorser die geleentheid om op 'n omvattende wyse met sowel die menslike as die goddelike elemente wat in die navorsingsveld opgesluit is, rekening te hou. Hierdie raamwerk voorsien ook kritieke ankerpunte vir wetenskaplike denke sodat navorsingsresultate nie ongekontroleerd in spekulasie en eensydighede verval nie. In die tweede deel van die studie word 'n saak uitgemaak vir 'n intradissiplinêre benadering tot die aansluiting by navorsings-metodologie van die menslike wetenskappe in prakties-teolo-giese navorsing. Die outeur dui aan dat die vertrekpunt in 'n pneumatologies-bepaalde teoretiese raamwerk reoriëntasie en fokusverskuiwings noodsaaklik maak in die manier waarop metodologie aangewend word in die deskriptiewe, hermeneu-ties-strategiese sowel as strategiese fases van 'n prakties-teologiese navorsingsprojek.<hr/>Practical theological research operates from a unique vantage point on the research terrain of human actions. This particular research finds its main point of focus at the intersection between God-initiated elements and human elements in understanding, explaining and indicating criteria for change in the praxis of faith. In the first part of this article an attempt is made to develop a pneumatologically determined theoretical framework for practical theological scientific research. The author reasons that this particular framework enables the researcher to comprehensively describe both human and God-initiated elements present in the field of research and that it provides critical anchors for keeping research results from falling into unscientific speculation and one-sidedness. In the second part of this article a case is made out for an intra-disciplinary approach to utilisation of research methodology of human sciences in practical theological scientific study. The author argues that the pneumatologically determined theoretical framework necessitates re-orientation and adjustments in research methodology utilised in the descriptive, hermeneutical-normative and strategic phases of a practical theological study. <![CDATA[<b>Spirituality: The <i>new</i> religion of our time?</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000200003&lng=es&nrm=iso&tlng=es Mainstream religions and their institutions have since the 1960s been gradually bleeding to death because of their members leaving them in search of rather more inspirational experiences elsewhere. Christian educationists are concerned about this development, because it means that these churches have been losing their capacity for entering into meaningful tripartite pedagogical partnerships with family and school. A description of the problem of churches losing members is followed by a brief depiction of spirituality, something that can be experienced both within Christianity and elsewhere. The inability of mainstream churches to let their members experience true Christian spirituality compels the latter to go elsewhere in search of it. It is concluded that spirituality is no "new" religion after all as far as Christianity is concerned. It is in fact the quintessence of Christianity, but has through the ages become deeply buried in the mainstream religions and churches under thick layers of dogmatic and other superficialities.<hr/>Hoofstroomgodsdienste en hulle inrigtings is sedert die sestigerjare aan die doodbloei as gevolg van die feit dat lidmate hulle verlaat in hulle soeke na meer inspirerende ervarings elders. Christen-opvoedkundiges is diep besorg oor hierdie verskynsel, aangesien dit tot gevolg het dat hierdie kerke die vermoë aan die verloor is om in 'n betekenisvolle opvoedings-vennootskap met die gesin en skool te tree. 'n Beskrywing van die probleem word opgevolg met 'n bondige uiteensetting van spiritualiteit - iets wat sowel binne die Christelike godsdiens as daarbuite ervaar kan word. Die onvermoë van die hoofstroom-kerke om hulle lidmate die ware Christelike spiritualiteit te laat ervaar, dwing die lidmate om elders daarna te gaan soek. Die konklusie word getrek dat spiritualiteit eintlik geen "nuwe" godsdiens is sover dit die Christelike godsdiens aangaan nie. Dit is, om die waarheid te sê, die diepste essensie van die Christelike godsdiens, maar dit is deur die loop van die eeue in die hoofstroomkerke toegegooi onder dik lae dogmatiese en ander oppervlakkighede. <![CDATA[<b>Reason's dead end in David Faure: Why the Cape's earliest liberal minister embraced spiritualism</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000200004&lng=es&nrm=iso&tlng=es This article deals with nineteenth-century liberal thought in the Cape Colony. It argues that both orthodox rationalism and liberal reason failed to provide the liberal minister the Rev. D. Faure with a satisfactory source and standard for theological thinking. As a basis for this conclusion serves the correspondence between Faure, the first liberal minister who was born in the Cape, and the Rev. Peter Huet. The latter initially was an evangelical preacher and poet. Towards the end of their respective ministries, however, both Faure and Huet evidence high hopes regarding communications with the spirits of deceased. This article concludes that although Faure tried his best to base his theological thinking on human reason only, he arrived at a dead end and revelation was desperately needed. His theological framework collapsing, Faure looked to spiritualism for answers. The collapse of his theological thinking reflects unpromisingly on the present New Reformation (Nuwe Hervorming) movement in South Africa.<hr/>Hierdie artikel het die negentiende-eeuse liberale denke aan die Kaap as onderwerp. Dit toon aan dat ortodokse rasionalisme en liberale denke nie daarin kon slaag om die liberale predikant, David Faure, te voorsien van 'n bevredigende basis en standaard vir teologiese denke nie. Die briefwisseling tussen Faure, die eerste liberale predikant, gebore in die Kaap, en die gewese evangeliese prediker en digter, ds. Peter Huet, dien as basis vir hierdie gevolgtrekking. Albei predikante het teen die einde van hulle bediening hoë verwagtings van kommunikasie met die geeste van afgestorwenes gekoester. Hierdie artikel toon aan dat alhoewel Faure sy bes probeer het om sy teologiese denke op die menslike rede alleen te baseer, hy in 'n doodloopstraat beland en desperaat op soek was na 'n openbaring. Toe sy teologiese raamwerk gedreig het om ineen te stort, het hy sy hoop op spiritisme gevestig vir antwoorde. Die ineenstorting van sy teologiese denke reflekteer ongunstig op die toekoms van die huidige Nuwe Hervorming-beweging in Suid-Afrika. <![CDATA[<b>Strategies towards a reformation of the theology-based approach to Christian scholarship</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000200005&lng=es&nrm=iso&tlng=es This article tries to offer an alternative to the theology-based approach to Christian scholarship, which I have critically presented in a previous contribution. A demarcation criterion between science and non-science is provided, then attention is drawn to a few other distinctions which are often missing or neglected in the theology-based approach. Furthermore, an alternative view of theology is sketched, and the role of the Bible in Christian scholarship is discussed. Finally, a few characteristics of the proposed approach to Christian scholarship are clarified and a few advantages of this model are highlighted.<hr/>Hierdie artikel poog om 'n alternatief op die teologie-gebaseerde benadering tot Christelike wetenskap, wat ek krities aangebied het in 'n vorige bydrae, voor te stel. 'n Grenslyn tussen wetenskap en nie-wetenskap word getrek, waarna die aandag gevestig word op 'n paar ander onderskeidings wat algemeen uitgelaat of nagelaat word in die teologie-gebaseerde benadering. Verder word n alternatiewe perspektief van teologie geskets en die rol van die Bybel in Christelike wetenskap word bespreek. Ten slotte word 'n paar karakteristieke van die voorgestelde benadering tot Christelike wetenskap verhelder en 'n paar voordele van hierdie model word uitgelig. <![CDATA[<b>The worth of human dignity in bioethics</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000200006&lng=es&nrm=iso&tlng=es Daar word vandag deur bioetici en juriste aangevoer dat die begrip "menswaardigheid" geen bedrae lewer tot die bioetiek nie en in wese 'n nuttelose begrip is. Teenoor hierdie vooronderstelling word uitgegaan van die standpunt dat die begrip "menswaardigheid" tot die hart van die Bybel behoort en daarom as 'n vrugbare begrip in die bioetiek gebruik kan word. Menswaardigheid word gefundeer in die feit dat die mens na die beeld van God geskape is. Die feit dat die mens as beeld van God geskape is en dus menswaardig is, het ongetwyfeld implikasies vir die bioetiek. Menswaardigheid deur en teenoor die mens binne die bioetiek beteken dat genesing van siekte nagestreef moet word; dat die mens as psigosomatiese eenheid moet handel en behandel word; dat voortplanting eksklusief vanuit die huwelik mag plaasvind; en dat alle menslike lewe maksimaal beskerm moet word. Waar laasgenoemde nie gebeur nie, word die godgegewe waarde van die mens aangetas.<hr/>Bioethicists and jurists put forward that the notion of "human dignity" adds nothing to the field of bioethics and is essentially a meaningless term. Against this presupposition the view is put forward that the notion of "human dignity" belongs to the heart of the Bible and can therefore be used as a valuable notion in bioethics. Human dignity is founded in the fact that man is created in the image of God. The fact that man is created in God's image, and therefore has human dignity, undoubtedly has implications for bioethics. Human dignity by and towards man in bioethics has the meaning that one must strive for the healing of disease; that man must act and be treated as a psychosomatic unit; that reproduction may occurexclusively within marriage; and that all human life has to be maximally protected. Where the aforementioned does not occur, God-given human dignity is impinged upon. <![CDATA[<b>Ethical decision-making: The doctrine of sin and grace</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000200007&lng=es&nrm=iso&tlng=es Ethical decision-making presupposes the possession of a free will. Central to a discussion on reformed ethics is the question of the bounds of freedom of the will. The reformed tradition, along with the wider Christian tradition, affirms that the will is not free in the Pelagian sense of being absolutely free, but is constrained by the effects of humanity's fall from original righteousness. This article considers the nature and extent to which the will is considered free, or no longer free at all. The question posed here, within the reformed theoretic ethical framework, is whether the will is so vitiated that a person is incapable of any effective choice of action or inaction in the face of any moral dilemma, or does fallen humanity still possess some ability to make a free choice, albeit under conditions of impaired freedom of the will?<hr/>Etiese besluitneming vooronderstel die besit van 'n vrye wil. Die kernvraag van die gereformeerde etiek behels die grense van sodanige vrye wil. Sowel die gereformeerde as die breër Christelike tradisies bevestig dat die wil nie in die Pelagiaanse sin van absolute vryheid vry is nie, maar dat dit bedwing word deur die mensdom se val van sy oorspronklike regskapenheid. Hierdie artikel ondersoek die aard en omvang waarin die wil as vry geag word en of die wil hoegenaamd nog vry is. Die vraag wat hier binne die gereformeerde teoreties-etiese raamwerk gestel word, is of die wil sodanig besmet is dat die besmetting die mens sy vermoë ontneem het om enige doelmatige keuse van optrede, of gebrek daaraan, uit te oefen; en of die gevalle mens nog steeds in 'n mate die vermoë beskik om 'n vrye keuse uit te oefen, selfs onder die voorwaardes van 'n beskadigde vryheid van die wil. <![CDATA[<b>Taking responsibility for reconciliation: A Christian response to the legacy and challenges of the South African Truth and Reconciliation Commission (TRC)</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000200008&lng=es&nrm=iso&tlng=es At the conclusion of the TRC, Desmond Tutu stated that the Commission's task was to promote, not to achieve, reconciliation. Reconciliation, he maintained, is the responsibility of all South Africans, and expressed the hope that the Christian churches would be in the forefront of this healing process. This article explores how the Christian church can be in the forefront of binding up the wounds, facilitating the healing process, and living as a people and a sign of hope. The answers it seeks to offer fall under three interrelated themes, namely the church's: • spirituality of reconciliation; • ministry and mission of reconciliation; and • resources for its ministry and mission of reconciliation. Cultivating a spirituality of reconciliation would mean making reconciliation a lifestyle, rather than a series of strategies, programmes or initiatives, yet remaining concrete, practical, measurable and accountable. The church's mission is primarily to proclaim the good news of God's Kingdom that is already here, but not yet fully here and therefore still to come. This proclamation is the message of reconciliation between God, others and the self, and anticipates the unity of all creation in Jesus Christ. The resources given to the church to fulfil this apostolic ministry include prophecy, evangelism, pastoral care and teaching, as well as its liturgical and sacramental life, its ministry of presence, its people and its commitment to social justice.<hr/>Met die afsluiting van die Waarheid- en Versoeningskommissie, het Desmond Tutu 'n stelling gemaak, dat dit die Kommissie se taak was om versoening te bevorder, nie te bereik nie. Hy het dit voorgehou dat rekonsiliasie die verantwoordelikheid van alle Suid-Afrikaners is, en die hoop uitgespreek dat die Christelike kerke op die voorpunt van hierdie genesingsproses sou wees. Hierdie artikel ondersoek maniere waarop die Christelike kerk op die voorpunt kan wees as dit kom by die verbinding van wonde, die fasilitering van die genesingsproses, en die daarstelling van 'n lewende voorbeeld van eenheid en hoop. Die antwoorde wat voorgestel word, val uiteen in drie verwante temas, naamlik die kerk se: • gees van versoening; • bediening en missie van versoening; en • hulpbronne vir die bediening en missie van versoening. Om 'n gees van versoening te kweek, beteken om versoening as 'n leefwyse te ontwikkel eerder as 'n reeks strategieë, programme of inisiatiewe - dit moet steeds konkreet, prakties, meetbaar en verantwoordelik bly. Die kerk se missie is primêr die verkondiging van die goeie nuus, dat God se Koningkryk reeds hier is, maar nog nie in sy volheid nie, en dus nog moet kom. Hierdie verkondiging is die boodskap van versoening tussen God, ander mense, en die self. Dit plaas die eenheid van die ganse skepping deur Christus in afwagting. Die hulpbronne aan die kerk verleen om hierdie apostoliese bediening te volbring, sluit profesie, evangelisasie, pastorale sorg en skoling in, asook die kerk se liturgiese en sakramentele elemente, sy bediening deur teenwoordig te wees, sy lede en sy toewyding tot sosiale geregtigheid. <![CDATA[<b>Tithing: An evaluation of the Biblical background</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000200009&lng=es&nrm=iso&tlng=es Tithe was practised in the Old Testament, but the New Testament emphasises the attitude of the giver. Giving money is about relationships and goodwill. It is important that church members value their churches and commit themselves as constant givers. Tithing can be traced throughout the Old Testament to the New Testament (cf. Heb.). This article will begin with an introduction that offers the practical situation that compelled the institution of the tithe, followed by the Biblical background of tithing and an explanation of the goods or produce that was subject to the tithe. This will be followed by an investigation of the Old Testament perspective on tithing, including a consideration of the first fruits, the offering and the theological implications. Subsequent to this, the New Testament perspectives will receive attention. The NIV translation will be used as it is accepted as a good and reliable translation.<hr/>Die Ou Testament beklemtoon die gee van tiendes, maar die Nuwe Testament beklemtoon eerder die houding van die gewer. Die gee van geld gaan oor verhoudings en toegeneëntheid. Dit is belangrik dat lidmate begaan moet wees oor hulle kerke en dat hulle gereelde bydraers moet word. Spore van die gee van tiendes word telkens in die Ou Testament en ook in die Nuwe Testament gevind (vgl. Heb.). Hierdie artikel begin met 'n inleiding wat die praktiese situasie verduidelik, gevolg deur 'n Bybelse agtergrond en 'n verduideliking van die Produkte onderworpe aan tiendes. Dit word verder gevolg deur 'n ondersoek aangaande die Ou-Testamentiese siening oor tiendes. Dit sluit in die eerste vrugte of die eerstelinge van die oes, die offers en die teologiese implikasie daarvan. Hierna kry die Nuwe-Testamentiese perspektiewe ook aandag. Die NIV-vertaling word hier gebruik, aangesien dit as 'n goeie en 'n be-troubare vertaling aanvaar word. <![CDATA[<b>Reviews</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532009000200010&lng=es&nrm=iso&tlng=es Tithe was practised in the Old Testament, but the New Testament emphasises the attitude of the giver. Giving money is about relationships and goodwill. It is important that church members value their churches and commit themselves as constant givers. Tithing can be traced throughout the Old Testament to the New Testament (cf. Heb.). This article will begin with an introduction that offers the practical situation that compelled the institution of the tithe, followed by the Biblical background of tithing and an explanation of the goods or produce that was subject to the tithe. This will be followed by an investigation of the Old Testament perspective on tithing, including a consideration of the first fruits, the offering and the theological implications. Subsequent to this, the New Testament perspectives will receive attention. The NIV translation will be used as it is accepted as a good and reliable translation.<hr/>Die Ou Testament beklemtoon die gee van tiendes, maar die Nuwe Testament beklemtoon eerder die houding van die gewer. Die gee van geld gaan oor verhoudings en toegeneëntheid. Dit is belangrik dat lidmate begaan moet wees oor hulle kerke en dat hulle gereelde bydraers moet word. Spore van die gee van tiendes word telkens in die Ou Testament en ook in die Nuwe Testament gevind (vgl. Heb.). Hierdie artikel begin met 'n inleiding wat die praktiese situasie verduidelik, gevolg deur 'n Bybelse agtergrond en 'n verduideliking van die Produkte onderworpe aan tiendes. Dit word verder gevolg deur 'n ondersoek aangaande die Ou-Testamentiese siening oor tiendes. Dit sluit in die eerste vrugte of die eerstelinge van die oes, die offers en die teologiese implikasie daarvan. Hierna kry die Nuwe-Testamentiese perspektiewe ook aandag. Die NIV-vertaling word hier gebruik, aangesien dit as 'n goeie en 'n be-troubare vertaling aanvaar word.