Scielo RSS <![CDATA[In die Skriflig ]]> http://www.scielo.org.za/rss.php?pid=2305-085320100001&lang=es vol. 44 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=S2305-08532010000100001&lng=es&nrm=iso&tlng=es <![CDATA[<b>A practical-theological perspective on the act of making ecclesiastical resolutions - exploration and normative points or view</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100002&lng=es&nrm=iso&tlng=es Uit die kerklike praksis blyk dat selfs besluite waarvan daar gesê word dat die besluitnemingsproses biddend hanteer is en dat daar aanvaar moet word dat die uitslag 'n aanduiding is van hoe die Gees die vergadering gelei het, met weerstand begroet word. In die lig van hierdie problematiek is die volgende navor-singvraag vir hierdie navorsingsprojek geformuleer: In hoe 'n mate het die problematiese praksis rondom kerklike besluitneming te make met 'n oorvereenvoudigde persepsie rakende die pneumatologiese dinamika wat ter sprake kom in besluite waarvan gesê word: "die Heilige Gees en ons het besluit"? Ten einde hierdie navorsingsvraag te antwoord, word die probleemveld uit bestaande teologiese invalshoeke verken vir die inrigting van besluitnemingsprosesse asook uit metateoretiese waarnemings oor menslike gedrag in die spanningsveld wat in besuitneming ter sprake kom. In 'n ondersoek na normatiewe gesigspunte word die pneumatologiese veld wat ontplooi wanneer 'n besluit van "ons en die Heilige Gees" geneem word, vanuit Handelinge 15 verken. Die navorsers kom tot die konklusie dat kerklike besluitneming 'n komplekse proses is wat in polarisasie kan ontaard weens 'n versteuring van die gesonde balans tussen antroponome en teonome faktore.<hr/>From the ecclesiastical praxis it seems that in certain cases even resolutions that were considered to be handled prayerfully under guidance of the Spirit are met with resistance. In the light of this problematic praxis, the following research question has been formulated for this research project: Up to what extent does the problematic praxis with respect to ecclesiastical resolutions flow from an oversimplified perception concerning the pneumatological dynamics involved in resolutions of which it is said: "The Holy Spirit and we resolved"? In order to address this research question, the problem field is investigated with the present theological vantage points concerning the explanation of the resolution process as departure point. The research field is further explored by trying to come to grips with the sociological and psychological factors that influence human behaviour during the resolution-making process. In an investigation into normative vantage points, the pneumatological field that unfolds when a resolution of "The Holy Spirit and us" materialises, is explored from Acts 15. The researchers reach the conclusion that the process of making ecclesiastical resolutions is indeed a complex process. This process can degenerate into polarisation when a sound balance between anthroponomic and teonomic factors is not maintained. <![CDATA[<b>The binding to confessions in a postmodern era</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100003&lng=es&nrm=iso&tlng=es Die huidige tydsgewrig word gekenmerk deur 'n paradigmaverskuiwing tussen Modernisme en Postmodernisme op feitlik elke terrein van die lewe. Dit geld ook vir die terrein van die kerk en teologie. Hierdie paradigmaverskuiwing het verreikende konsekwensies, veral vir kerke in die reformatoriese tradisie en die beoefening van reformatoriese teologie in soverre die binding aan die gereformeerde belydenis ter sprake is. Vanuit die Postmodernisme word die standpunt gehuldig dat daar geen absolute waarheid is nie. Dit geld ook vir die Skrif. Wat hermeneutiek betref, handhaaf die Postmodernisme die beginsels van deduksie soos geformuleer deur Derrida. Volgens hierdie beginsels het 'n teks geen betekenis in sigself nie, maar skep dit betekenis. Daar is niks buite die teks nie. Hierdie opvatting lei tot radikale relativisme. Teenoor die postmodernistiese standpunt handhaaf reformatoriese hermeneutiek die standpunt dat die Skrif die onfeilbare Woord van God is wat ewige waarhede verkondig. In die belydenisskrifte van kerke in die reformatoriese tradisie word hierdie waarheid geformuleer. Belydenisskrifte behoort tot die wese van die kerk. Die binding aan die belydenis geld daarom vir elke lidmaat sowel as ampsdraers en ook professore in die teologie. In hierdie verband is geen kompromie met Postmodernisme moontlik nie.<hr/>We are experiencing a paradigm shift between Modernism and Postmodernism in almost every sphere of life, and also in the sphere of church and theology. This paradigm shift has far-reaching consequences, especially for churches in the reformed tradition and the practice of reformed theology as far as the binding to the confessions is concerned. From the viewpoint of Postmodernism, there is no absolute truth. This applies also to Scripture. As far as their hermeneutics is concerned, they adhere to the principles of deduction as formulated by Derrida. According to these principles, a text has no intrinsic meaning but rather creates meaning. There is nothing outside the text. This leads to radical relativism. Over against the postmodern view, reformed hermeneutics maintain that Scripture is the infallible Word of God and proclaims everlasting truth. In the confessions this truth is formulated. Confessions belong to the very essence of the church. The binding to the confessions therefore applies to every member as well as all office-bearers and also professors in theology. In this regard there can be no compromise with Postmodernism. <![CDATA[<b>Moulding of a man of God: An evaluation of international debates on pastoral training in the light of perspectives from 1 and 2 Timothy</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100004&lng=es&nrm=iso&tlng=es Die afgelope 50 jaar word wêreldwyd breed en diep oor teologiese opleiding besin. Hierdie besinning is deur die volgende faktore gestimuleer: Aan die een kant is daar in ontwikkelende lande 'n ontploffende getallegroei van kerke. Aan die ander kant is daar in ontwikkelde lande kommerwekkende kwynende lidmaatgetale. Daar is ook kommer dat kerke weinig impak op transformasie van die samelewing het. Voorgangers slaag dikwels nie in hulle voorbeeld en bediening daarin om instrumente in God se hand te wees wat gelowiges toerus en inspireer om werklik getuies van Christus te wees nie. Hierdie verskynsels het gelei tot die vraag: Hoe kan en moet teologiese opleiding van kerklike voorgangers herstruktureer word ten einde kerke effektief geestelik en in getalle te laat groei? In hierdie verband is daar ernstige vrae gevra oor die godsvrug en persoonlike geloofslewe van predikante en teologiese studente. Hierdie artikel evalueer internasionale tendense en debatte in teologiese opleiding in die lig van beginsels en perspektiewe wat uit Paulus se briewe aan Timoteus afgelei kan word.<hr/>During the past 50 years a wide variety of discussions, reflections and debates on theological education has been published. These debates and reflections were stimulated by the following factors: On the one hand there is an explosion of church growth in developing countries. On the other hand there is an alarming decline in church growth in developed countries. There is also deep concern about the lack of impact of churches on the transformation of communities. Church leaders are often not succeeding in stimulating and equipping believers to be effective witnesses in the world. These factors have given rise to the question: How should theological education be restructured to become a vital factor that leads to spiritual growth as well as growth in numbers of churches? Serious questions about the godliness and spirituality of church leaders, of pastors and seminary students are raised. This article evaluates international tendencies in the light of principles and perspectives from Paul's epistles to Timothy. <![CDATA[<b>Flows of worship in the network society: Liminality as heuristic concept in Practical Theology beyond action theory</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100005&lng=es&nrm=iso&tlng=es In this article it is demonstrated why and how liminality has developed into a key concept in Practical Theology, in particular in Liturgical Studies. Liminality began its voyage at the beginning of the 20th century as indication of the phase "betwixt and between" distinguished social and spatial stages in rites of passage (Van Gennep, 1960). Among its defining qualities were autonomy and instability. In the sixties it developed into a more permanent state, in which "communitas" could come into being as a marginal form of human interrelatedness (Turner, 1995). In the network society of the 21st century liminality has accomplished its journey by moving to the centre of society, pushing structured human interrelatedness to the "margin", or more precisely to the local, regional, national or categorical (religious, gender, sexual preference, etc.) domain (Castells, 2000a; 2004; 2000b). Human society is built around a centre of the stability of the unstable. This also holds for Christian faith and for liturgy. Christian ritual is performed across (worldwide) networks and in independent groups and churches by anyone who chooses to do so. There is no liturgical elite anymore; it is principally a popular movement characterised by "plural authority structures". The academic heuristic power of liminality is finally demonstrated in two liturgical cases.<hr/>Dit artikel toont aan waarom en hoe liminaliteit zich heeft ontwikkeld tot een sleutelbegrip in de Praktische Theologie en in het bijzonder in de Liturgie wetenschap. Liminaliteit diende aan het begin van de 20e eeuw als aanduiding van de fase "betwixt and between" onderscheiden sociale en ruimtelijke fasen in rites de passage (Van Gennep, 1960). Autonomie en instabiliteit waren toen belangrijke kenmerken voor het concept. In de jaren zestig stond liminaliteit voor een meer stabiele en permanente status, waarin com-munitas kon ontstaan als marginale vorm van menselijke relationaliteit (Turner, 1995). In de netwerksamenleving van de 21e eeuw is de ontwikkeling van het begrip "liminaliteit" voltooid. Structurele menselijke relationaliteit is dan naar de "marge" gemigreerd, of preciezer naar locale, regionale, nationale of categoriale (religieuze, gender, seksuele preferenties) domeinen (Castells, 2000a; 2004; 2000b). De menselijke samenleving is gebouwd rondom het middelpunt van de stabiliteit van het instabiele. Dat geldt ook voor het christelijk geloof en voor liturgie. Christelijk ritueel wordt over wereldwijde netwerken gerealiseerd en in onafhankelijke groepen en kerken door iedereen die dat wil. Eris geen liturgische elite meer; liturgie is principieel een populaire beweging, die gekarakteriseerd wordt door "plurale autoriteitsstructuren". De academische heuristische kracht van de notie liminaliteit wordt tenslotte aangetoond in twee casus. <![CDATA[<b>Preaching as reframing of perspective</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100006&lng=es&nrm=iso&tlng=es This article takes as point of departure the notion that preaching represents a form of reframing of perspective. Cognisance is taken of Calvin's understanding of faith as perceiving, as well as Capps' (1990) reintroduction of the idea of reframing. This is followed up by a brief look at Paul's reframing of the concepts "foolishness" and "wisdom", as well as an excursion into the world of art, particularly surrealism as possible homiletic collaborator. Some implications are drawn for preaching, under the headings: the preacher, congregation, the Biblical text and God as reframer.<hr/>Hierdie artikel neem as vertrekpunt die gedagte dat prediking 'n vorm van heroriëntasie van perspektief verteenwoordig. Daar word kennis geneem van Calvyn se wyse van verstaan van geloof as waarneming, asook Capps (1990) se sienings oor heroriëntasie. Dit word opgevolg deur 'n bondige blik op Paulus se herinterpretasie van die konsepte "dwaasheid" en "wysheid", asook 'n ekskursie in die wêreld van die kuns, in besonder die surrealisme, as 'n moontlike homiletiese kollaborateur. Enkele implikasies vir die prediking word uitgespel onder die opskrifte: die prediker, gemeente, Bybelteks en God as rolspelers in die proses van heroriëntasie. <![CDATA[<b>A few aspects regarding the reformed worship service and liturgical song in a multicultural South Africa</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100007&lng=es&nrm=iso&tlng=es Die erediens kry beslag binne 'n spesifieke kultuur. Omdat kulture gedurig besig is om te verander en te ontwikkel, sal die kerk in ook sy eredienste voortdurend te staan kom voor verandering. In 'n postapartheid Suid-Afrika met sy verskeidenheid kulture, sal die gereformeerde kerke toenemend moet rekening hou met die werklikhede en kwessies van 'n multikulturele konteks. Wanneer in hierdie opsig gefokus word op een van die belangrike handelinge in die gereformeerde erediens, naamlik die kerklied, kom fassinerende aspekte na vore. Dit toon aan dat die gereformeerde kerke inderdaad gekonfronteer word met besondere uitdagings. In die kerklied gee die Here sy kerk 'n uitnemende gawe waarmee hierdie uitdagings aangepak kan word. Wanneer dit op die regte Bybelse wyse hanteer word, word die realiteit van 'n multikulturele konteks 'n geleentheid om in die wêreld getuienis te lewer van die vergifnis en versoening deur Jesus Christus.<hr/>Worship originates within a specific culture. Because cultures are constantly changing and developing, the church also has to deal with change in its worship services. In postapartheid South Africa, with its variety of cultures, the reformed churches will increasingly have to take cognisance of the realities and issues brought about by its multicultural context. When focusing in this regard on one of the important acts in reformed worship, namely the liturgical song, some fascinating issues present themselves. It shows that the reformed churches in South Africa are indeed facing exceptional challenges. In the liturgical song God affords his church the perfect gift with which these challenges can be met. If handled in the Biblical way, the reality of a multicultural context becomes an opportunity to witness to the world the forgiveness and reconciliation through Jesus Christ. <![CDATA[<b>A model for content analysis of sermons on poverty and to the poor as listeners</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100008&lng=es&nrm=iso&tlng=es In hierdie artikel word geargumenteer dat die navorsingsvraag wat die inhoudsanalise van preke begelei, die keuse van 'n model vir die analise beïnvloed. Die outeur is op soek na 'n gepaste model vir preekanalise om preke oor armoede en aan armes as hoorders te analiseer. Verskillende outeurs het in hierdie ondersoekveld gepubliseer, byvoorbeeld Cilliers (1982), Pieterse (1986; 1995a; 1995b), Moehn (1996), Vaessen (1997), Stark (2005), De Klerk et al. (2009) en Immink & Verweij (2007). Die volgende modelle vir preekanalises word bespreek: die Heidelbergse model, die versterking van die Heidelbergse model deur gebruikmaking van die Kwalitan-rekenaarprogram, die hermeneutiese model wat deur Vaessen ontwikkel is, die model vir die vasstelling van prediking as Woord van God deur Stark, die kombinasie van die Heidelbergse model met die model van Stark deur De Klerk, De Wet en Letsosa en die "grounded theory"-model wat induktief vanuit die preke self 'n preekteorie ontwikkel. Die navorsingsvraag van die outeur se projek van preekanalises van preke oor armoede en aan armes lei hom tot die keuse van die "grounded theory"-model soos dit deur kollegas in Utrecht, Nederland, ontwikkel is.<hr/>The argument in this article is that the leading research question for content analysis of sermons has an influence on the choice of a model for research analysis. The author is searching for a suitable model for sermon analysis in order to analyse sermons on poverty and those directed to the poor. Different authors worked in this field of research, e.g. Cilliers (1982), Pieterse (1986; 1995a; 1995b), Moehn (1996), Vaessen (1997), Stark (2005), De Klerk et al. (2009) and Immink & Verweij (2007). The following models of content analysis for sermons are discussed: the Heidelberg model, the Heidelberg model with the use of the Kwalitan computer programme, the hermeneutical model developed by Vaessen, the model for researching the sermon as a Word of God by Stark, this combination of the Heidelberg model and Stark's model by De Klerk, De Wet and Letsosa, and the grounded theory model for inductive analsysis of sermons in order to develop a theory from the data. The research question of the author's project, namely on how preachers deal with sermons on poverty and those directed to the poor, has lead him to the choice for a grounded theory model developed by colleagues in Utrecht, the Netherlands. <![CDATA[<b>Pastoral elements in Hebrews</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100009&lng=es&nrm=iso&tlng=es In hierdie artikel word die brief aan die Hebreërs nagegaan om moontlike elemente te verken wat in pastorale sorg en bediening toegepas kan word. Nadat sekere begrippe verken is wat vir verskeie verkondigingsnuanses in Hebreërs gebruik word, word gefokus op die begrip "parakalein" in Hebreërs as 'n sentrale aanduiding vir pastorale bediening. Die spektrum van die daaropvolgende ondersoek sluit aspekte soos die volgende in: die reiniging van sonde deur die groot Hoëpriester as fundering vir pastorale sorg en medelye en empatie in die werk van die groot Hoëpriester. Verder word gesigspunte gebied op pastorale verhouding, die begrip "therapon" in Hebreërs as spe-sifieke begrip vir dienaar, die opdrag aan gelowiges om herders vir mekaar te wees, spiritualiteit en die moontlike singewing van menslike lyding. Laastens word die pastorale aspekte van geloof, hoop en volharding bespreek en die artikel word afgesluit met 'n samevatting van die pastorale kernelemente in Hebreërs. Hierdie artikel word opgedra aan professor Ben de Klerk, 'n gewaardeerde kollega en vriend in die Fakulteit Teologie aan die Noordwes-Universiteit. Hy het hom as vakman verdiep in die verskillende vakke in Praktiese Teologie, en in besonder in die vak Liturgiek. Ek dra juis hierdie artikel aan hom op, want hy het 'n pastorale hart vir die kudde van die groot Herder, en hy ervaar ook self die sorg van die Goeie Herder.<hr/>In this article the letter to the Hebrews is scrutinised in order to investigate possible elements that can be applied in pastoral care and ministering. After indicating certain expressions used for different nuances of proclaiming in Hebrews, the expression "parakalein" as central concept for pastoral care will be focused on. The spectrum of the ensuing research includes aspects like the great High Priest's purification of sin as foundation for pastoral care, and sympathy and empathy in the work of the great High Priest. Furthermore, viewpoints on the following are given: a pastoral relationship, the Hebrew term, "therapon", as specific expression for a caring minister; the instruction to the members of the congregation to be pastors for one another; spirituality, and possible indications of the meaning of suffering. Finally the pastoral elements of faith, hope and perseverance are discussed. In conclusion a summary of the most important pastoral elemens is given. <![CDATA[<b>Challenges of a wellness ministry to churches</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100010&lng=es&nrm=iso&tlng=es Die fokus van hierdie artikel is die groei en ontwikkeling van welheid en die betekenis wat dit vir kerke en hulle bedienings het. Ter inleiding word 'n beskrywing van welheid gegee en die verskillende dimensies van welheid word kortliks verduidelik. Die eienskappe van die kontemporêre kultuur word bespreek en daarmee saam die holistiese benadering in die welheids-bediening. Die belangrikheid van die historiese verhouding tussen godsdiens-, natuur- en gesondheidswetenskappe in die Westerse wêreld word hanteer as aanleiding tot die betrokkenheid van die kerk in die kontemporêre kultuur. Ten slotte word sekere aanbevelings oor welheid en kerke gemaak en die artikel word met gevolgtrekkings afgesluit.<hr/>The focus of this article is the growth and development of wellness and the significance it has for churches and their ministry. As introduction a description of wellness is given and the different dimensions of wellness are explained briefly. The features of contemporary culture are discussed as well as the holistic approach in the wellness ministry. The importance of the historical relationship between religion, natural and health sciences will be dealt with as background to the discussion of the involvement of the church in the contemporary culture. Finally some recommendations are made regarding wellness and churches and the article ends with conclusions. <![CDATA[<b>Principles for poverty alleviation among the youth in Northern Uganda</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100011&lng=es&nrm=iso&tlng=es This article deals with the statistical data and analysis concerning poverty among the young people in Uganda. The poverty is continuously ascending, with the most affected region being Northern Uganda. The major cause of poverty in Uganda has been the "South-North divide" fuelled by poor political leadership, that divides people along the lines of politics and ethnicity. Poverty has caused many young people of Northern Uganda to resort to rebellion against the government currently in power. This has led to unending political instability and civil strife most especially in Northern Uganda. In this article attention is given to the conflict in Northern Uganda and attempts are made to propose some amicable resolutions. The discussion includes the current poverty scenario in Northern Uganda and possible strategies for reducing the poverty rate that has caused much damage in Northern Uganda.<hr/>Hierdie artikel hanteer die statistiese data en analise wat verband hou met armoede onder jongmense in Uganda. In hierdie omgewing neem armoede deurlopend toe, met Noordelike Uganda as die grootste geaffekteerde area. Die grootste oorsaak van armoede in Uganda was die "Suid-Noordskeiding" aangevuur deur swak politieke leierskap, wat die mense verdeel langs die lyne van politiek en etnisiteit. Armoede het baie van die jongmense in Noordelike Uganda in opstand teen die huidige regering laat kom. Dit het tot ongekende politieke onstabiliteit en siviele stryd gelei, veral in Noordelike Uganda. In hierdie artikel word gefokus op die konflik in Noordelike Uganda en daar word gepoog om aanvaarbare oplossings voor te stel. Daar word ook na die huidige armoedescenario in Noordelike Uganda gekyk en na moontlike strategieë om armoede, wat groot skade in Noordelike Uganda veroorsaak het, te verlig. <![CDATA[<b>The eschatology of 1 Peter: Hope and vindication for visiting and resident strangers</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100012&lng=es&nrm=iso&tlng=es Die geadresseerdes van 1 Petrus het in 'n onvriendelike omgewing geleef. Hulle was uitlanders, moontlik nie net oor hulle Christelike geloof nie, maar hoofsaaklik omdat hulle nie burgers was van die gebiede waar hulle gewoon het nie. Hulle status as uitlanders het aansienlik bygedra tot hulle unieke situasie, en dit is die konteks waarbinne die eskatalogie van 1 Petrus gekonstrueer word. Hierdie artikel bied 'n werksdefinisie van eskatologie. Daarna word die lewensomstandighede van die geadresseerdes gekonstrueer. Die eskatologiese uitsprake word geïdentifiseer en gekategoriseer en die argument van 1 Petrus word kortliks gekonstrueer. Die eskatologiese uitsprake word vervolgens geïnterpreteer en laastens word 'n gevolgtrekking oor die eskatologie van 1 Petrus gemaak.<hr/>The addressees of 1 Peter were living in an unfriendly environment. They were aliens and strangers, probably not only because of their Christian faith, but mainly because they were not citizens of the areas they lived in. Their alien status contributed considerably to their special situation, and this is the context within which the eschatology of 1 Peter is constructed. This article presents a working definition of eschatology. Then it constructs the life situation of the addressees. The eschato-logical utterances are identified and categorised, and the argument of 1 Peter is briefly constructed. The eschatological utterances are then interpreted. Finally the eschatology of 1 Peter is concluded and summarised. <![CDATA[<b>He is risen!</b> <b>A play based on Acts 1:1-12</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100013&lng=es&nrm=iso&tlng=es This play was written in response to a request to conduct a worship service² on Ascension Day, 21 May 2009, a Thursday, forprimary school children, ages six to thirteen, from the Potchefstroom Christian School, an English-speaking school in Potchefstroom.³ The worship service was part of an outreach of Potchefstroom North congregation, a member of the GKSA (Gereformeerde Kerke in Suid-Afrika), to two local schools.4 An hour earlier on the same day, children from an Afrikaans-speaking school heard a sermon by Prof. Ben de Klerk. This article is dedicated to Professor De Klerk with thanks for his service to the Lord. Truly, his life exemplifies joy and honour. According to Wheeler (1997: the inside of the front cover), characteristics of the audience, ages 6-13, are as follows: A six year old can understand the concepts of space, time, and the material world. Children ages 7-11 begin to develop an awareness of logical necessities; they can appreciate a symbolic knowledge that allows for generalisation. Children ages ten and up can form hypotheses, make assumptions, and draw conclusions. Furthermore, elementary school children are able to remember facts, know the sequence of events, and discover meaning in both (Stonehouse, 1998:162). The author of the play spent two and a half years (July 2002-December 2004) with the Faculty of Theology at the North-West University in Potchefstroom - first on a Fulbright Fellowship and then as an Associate Professor with the Faculty of Theology for a finite term of 18 months. She was back for a visit doing research with her former colleagues when the invitation came to conduct the service for Potchefstroom Christian School on 21 May.5 During announcements at a chapel service for theology students and faculty earlier in May, she asked for "six strong, broad, energetic, excited, and very handsome men" to be disciples in her new play for children.6 Young men responded and rehearsals commenced. As I wrote the Acts play, I kept in mind insights and definitions that Quash (2005:3-4) gives: "Drama displays human actions and temporal events in specific contexts. Theodramatics concerns itself with human actions (people), temporal events (time), and their specific contexts (place) in relation to God's purpose" (italics - Quash). McNabb and Mabry (1990:22) stress that the Bible is an understandable book for children; the job of a teacher is to present it as understandable and timeless. They add that Bible stories are open to interpretation and contain various levels of truth. "There is often more than one valid way of looking at a particular passage." (McNabb & Mabry, 1990:23.) Drama offers one such way. The play was well received by the children.7 It kept their attention because it was fast-moving and fun.8 They learned a bit about the book of Acts and its opening story, the ascension, in a manner faithful to the Biblical text and yet one that creatively9 incorporated contemporary elements.10 Some teachers, however, hesitate to use drama. Reasons given are that it's a waste of time and control of a classroom may be in jeopardy. But Clark et al. (1986:545) say that those who refuse to use drama and plays in which a child participates as an actor or viewer display a lack of trust in their young charges and in themselves. Over the centuries the Christian church has developed many different orders of worship. However, according to Long (2001:47-48) who stresses its public and liturgical aspects, any order can be considered a good avenue of worship if "worship is an acted-out story, a piece of community theater". The positive feedback indicated the play's success. The play's dialogue is upbeat, short, and kept its audience - children - in mind. Similarly, Pulitzer Prize winner Frank McCourt decided to write his memoir, Angela's Ashes, like a child. "Children are almost deadly in their detachment from the world," he commented. "They tell the truth, and somehow that lodged in my subconscious when I started writing the book." (McCourt quoted in Grossman, 2009:21.) Similarly, this Acts play was written with a detachment from the text and with children in mind. It contains short sentences, active verbs, questions, exclamations, rowdiness, wonder, and a sense of live action. Why is it fun? The Bible contains lots of adventure stories, many of them in the book of Acts. In the story that this play depicts, the disciples saw something amazing: Jesus whom they had seen die was now alive and was rising into heaven. They greeted these miracles with wonder and joy. Truly, the ascension of Jesus set them off on the adventure of their lives.<hr/>Hierdie drama is geskryf as uitvoering van 'n versoek om 'n aanbiddingsdiens op Hemelvaartdag, 21 Mei 2009, 'n Donderdag, te hou vir laerskoolkinders tussen die ouderdomme van ses tot dertien jaar, van die Potchefstroom Christenskool - 'n Engelse skool in Potchefstroom. Die aanbiddingsdiens was deel van 'n uitreik van die Gereformeerde Kerk Potchefstroom-Noord, 'n lid van die GKSA (Gereformeerde Kerke in Suid-Afrika), na twee plaaslike skole. 'n Uur vantevore, op dieselfde dag, het kinders van 'n Afrikaanse skool na 'n diens deur prof. Ben de Klerk geluister. Hierdie artikel word met dankbaarheid aan prof. De Klerk opgedra vir sy diens aan God. Sy lewe getuig werklik van vreugde en eer. Die outeur van hierdie drama het twee-en-'n-half jaar(Julie 2002-Desember 2004) by die Teologiese Fakulteit op die Potchefstroomkampus van die Noordwes-Universiteit deurgebring - aanvanklik met 'n Fulbrightbeurs en later as a gasprofessor van die Teologiese Fakulteit, vir 'n tydperk van agtien maande. Sy was op 'n navorsingsbesoek by haar vorige kollegas toe die uitnodiging gekom het om die diens vir die Potchefstroomse Christenskool op 21 Mei te hanteer. Tydens aankondigings by 'n kapeldiens vir die teologiestudente en Fakulteit vroeër in Mei, het sy n versoek gerig vir "ses sterk, groot, energieke, opgewonde en baie aantreklike manne" om dissipels in haar nuwe drama vir kinders te wees. Die drama is goed deur die kinders ontvang. Dit het deurgaans hulle aandag behou aangesien die verloop vinnig en prettig was. Hulle het iets oor die boek Handelinge en die openingsverhaal geleer, asook oor die Hemelvaart - op n manier wat getrou aan die Bybelse teks is, maartog kontemporêre elemente kreatief inkorporeer. 1. What did I know of the children's background? I knew the children were black South Africans, English speakers, and that their teachers were primarily white women. The children arrived in an orderly way, and I complimented them on their good manners in my opening remarks. 2. What signs of openness to the gospel are seen? I knew the children knew Christian songs and would sing them as part of the service. Anderson adds something that guided my writing and study. To be sure, the Bible is the record and the witness of events that climax the life, death and resurrection of Jesus Christ. To be a Christian, Anderson (2006:11) maintains, "is to understand one's existence in this dramatic context". <![CDATA[<b>Resensies</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532010000100014&lng=es&nrm=iso&tlng=es This play was written in response to a request to conduct a worship service² on Ascension Day, 21 May 2009, a Thursday, forprimary school children, ages six to thirteen, from the Potchefstroom Christian School, an English-speaking school in Potchefstroom.³ The worship service was part of an outreach of Potchefstroom North congregation, a member of the GKSA (Gereformeerde Kerke in Suid-Afrika), to two local schools.4 An hour earlier on the same day, children from an Afrikaans-speaking school heard a sermon by Prof. Ben de Klerk. This article is dedicated to Professor De Klerk with thanks for his service to the Lord. Truly, his life exemplifies joy and honour. According to Wheeler (1997: the inside of the front cover), characteristics of the audience, ages 6-13, are as follows: A six year old can understand the concepts of space, time, and the material world. Children ages 7-11 begin to develop an awareness of logical necessities; they can appreciate a symbolic knowledge that allows for generalisation. Children ages ten and up can form hypotheses, make assumptions, and draw conclusions. Furthermore, elementary school children are able to remember facts, know the sequence of events, and discover meaning in both (Stonehouse, 1998:162). The author of the play spent two and a half years (July 2002-December 2004) with the Faculty of Theology at the North-West University in Potchefstroom - first on a Fulbright Fellowship and then as an Associate Professor with the Faculty of Theology for a finite term of 18 months. She was back for a visit doing research with her former colleagues when the invitation came to conduct the service for Potchefstroom Christian School on 21 May.5 During announcements at a chapel service for theology students and faculty earlier in May, she asked for "six strong, broad, energetic, excited, and very handsome men" to be disciples in her new play for children.6 Young men responded and rehearsals commenced. As I wrote the Acts play, I kept in mind insights and definitions that Quash (2005:3-4) gives: "Drama displays human actions and temporal events in specific contexts. Theodramatics concerns itself with human actions (people), temporal events (time), and their specific contexts (place) in relation to God's purpose" (italics - Quash). McNabb and Mabry (1990:22) stress that the Bible is an understandable book for children; the job of a teacher is to present it as understandable and timeless. They add that Bible stories are open to interpretation and contain various levels of truth. "There is often more than one valid way of looking at a particular passage." (McNabb & Mabry, 1990:23.) Drama offers one such way. The play was well received by the children.7 It kept their attention because it was fast-moving and fun.8 They learned a bit about the book of Acts and its opening story, the ascension, in a manner faithful to the Biblical text and yet one that creatively9 incorporated contemporary elements.10 Some teachers, however, hesitate to use drama. Reasons given are that it's a waste of time and control of a classroom may be in jeopardy. But Clark et al. (1986:545) say that those who refuse to use drama and plays in which a child participates as an actor or viewer display a lack of trust in their young charges and in themselves. Over the centuries the Christian church has developed many different orders of worship. However, according to Long (2001:47-48) who stresses its public and liturgical aspects, any order can be considered a good avenue of worship if "worship is an acted-out story, a piece of community theater". The positive feedback indicated the play's success. The play's dialogue is upbeat, short, and kept its audience - children - in mind. Similarly, Pulitzer Prize winner Frank McCourt decided to write his memoir, Angela's Ashes, like a child. "Children are almost deadly in their detachment from the world," he commented. "They tell the truth, and somehow that lodged in my subconscious when I started writing the book." (McCourt quoted in Grossman, 2009:21.) Similarly, this Acts play was written with a detachment from the text and with children in mind. It contains short sentences, active verbs, questions, exclamations, rowdiness, wonder, and a sense of live action. Why is it fun? The Bible contains lots of adventure stories, many of them in the book of Acts. In the story that this play depicts, the disciples saw something amazing: Jesus whom they had seen die was now alive and was rising into heaven. They greeted these miracles with wonder and joy. Truly, the ascension of Jesus set them off on the adventure of their lives.<hr/>Hierdie drama is geskryf as uitvoering van 'n versoek om 'n aanbiddingsdiens op Hemelvaartdag, 21 Mei 2009, 'n Donderdag, te hou vir laerskoolkinders tussen die ouderdomme van ses tot dertien jaar, van die Potchefstroom Christenskool - 'n Engelse skool in Potchefstroom. Die aanbiddingsdiens was deel van 'n uitreik van die Gereformeerde Kerk Potchefstroom-Noord, 'n lid van die GKSA (Gereformeerde Kerke in Suid-Afrika), na twee plaaslike skole. 'n Uur vantevore, op dieselfde dag, het kinders van 'n Afrikaanse skool na 'n diens deur prof. Ben de Klerk geluister. Hierdie artikel word met dankbaarheid aan prof. De Klerk opgedra vir sy diens aan God. Sy lewe getuig werklik van vreugde en eer. Die outeur van hierdie drama het twee-en-'n-half jaar(Julie 2002-Desember 2004) by die Teologiese Fakulteit op die Potchefstroomkampus van die Noordwes-Universiteit deurgebring - aanvanklik met 'n Fulbrightbeurs en later as a gasprofessor van die Teologiese Fakulteit, vir 'n tydperk van agtien maande. Sy was op 'n navorsingsbesoek by haar vorige kollegas toe die uitnodiging gekom het om die diens vir die Potchefstroomse Christenskool op 21 Mei te hanteer. Tydens aankondigings by 'n kapeldiens vir die teologiestudente en Fakulteit vroeër in Mei, het sy n versoek gerig vir "ses sterk, groot, energieke, opgewonde en baie aantreklike manne" om dissipels in haar nuwe drama vir kinders te wees. Die drama is goed deur die kinders ontvang. Dit het deurgaans hulle aandag behou aangesien die verloop vinnig en prettig was. Hulle het iets oor die boek Handelinge en die openingsverhaal geleer, asook oor die Hemelvaart - op n manier wat getrou aan die Bybelse teks is, maartog kontemporêre elemente kreatief inkorporeer. 1. What did I know of the children's background? I knew the children were black South Africans, English speakers, and that their teachers were primarily white women. The children arrived in an orderly way, and I complimented them on their good manners in my opening remarks. 2. What signs of openness to the gospel are seen? I knew the children knew Christian songs and would sing them as part of the service. Anderson adds something that guided my writing and study. To be sure, the Bible is the record and the witness of events that climax the life, death and resurrection of Jesus Christ. To be a Christian, Anderson (2006:11) maintains, "is to understand one's existence in this dramatic context".