Scielo RSS <![CDATA[In die Skriflig ]]> http://www.scielo.org.za/rss.php?pid=2305-085320110004&lang=es vol. 45 num. 4 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=S2305-08532011000400001&lng=es&nrm=iso&tlng=es <![CDATA[<b>The necessity of taking into account metatheoretical aspects pertaining to a hermeneutical approach to Practical Theology</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532011000400002&lng=es&nrm=iso&tlng=es Hierdie artikel vorm deel van die projek "Metateoretiese vertrekpunte in die Praktiese Teologie". Binne die teologiese raamwerk van die projek, naamlik dat ons die werklikheid sien as God wat daarin werksaam is en ook die interpretasie van die praksis vanuit ons teologiese invalshoek benader, handel hierdie artikel oor 'n benadering tot die interpretasie van die praksis, wat deur ons as 'n hermeneutiese moment gesien word. Tans bestaan daar onder andere die empiriese, hermeneutiese, bevrydings-teologiese en narratiewe benaderings tot die Praktiese Teologie. Die outeur het gekies om vanuit reformatories-teologiese perspektief die hermeneutiese benadering tot die vak te bespreek. Die wetenskapsfilosofiese teorieë oor die hermeneutiek, en die hermeneutiese benaderings tot die Praktiese Teologie van Browning, Dingemans, Heitink en Osmer word bespreek. Die gevolgtrekking is dat ons vanuit 'n reformatoriese perspektief krities by Osmer se benadering kan aansluit.<hr/>This article is part of the project "Metatheoretical assumptions in Practical Theology". Within the theological framework of the project, namely that we view reality as a realm where God is working, and that we interpret praxis from this point of departure, this article discusses our approach to the interpretation of praxis which we see as a hermeneutical moment. Currently there are, among others, empirical, hermeneutical, liberation-theological and narrative approaches to Practical Theology. The author has chosen to discuss the hermeneutical approach to the study of the discipline from a reformed theological perspective. The philosophical-hermeneutical theories and the hermeneutical approach to Practical Theology by Browning, Dingemans, Heitink and Osmer are discussed. From a reformational perspective the conclusion is that we can critically link up with Osmer's approach. <![CDATA[<b>Pietism and the manner in which the doctrine of the so-called <i>second blessing is</i> experienced: Perspectives from Practical Theology</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532011000400003&lng=es&nrm=iso&tlng=es Die doel van die navorsing waarop hierdie artikel gebaseer is, was om die belewing van aanhangers van die vorm van piëtisme wat die sogenaamde "second blessing", of tweede genadewerk benadruk, te ondersoek. In hierdie vorm van piëtisme word heiligmaking oorbeklemtoon en die regverdigmaking afgeskaal. 'n Basisteoretiese beoordeling van kernelemente is onderneem, gevolg deur 'n empiries-kwalitatiewe en (meer spesifiek) narratiewe analise. 'n Doelgerigte steekproef van nege deelnemers is by die navorsing betrek. Die navorsingsdata is bekom deur 'n semi-gestruktureerde vraelys wat die deelnemers moes voltooi, asook 'n semi-gestruktureerde onderhoud wat individueel met die deelnemers gevoer is. Tydens die in-houdsanalise van die verkreë data kon redes aangedui word waarom sommige persone hierdie vorm van piëtistiese godsdiensbelewing aanhang, waarom sommige persone hierdie leer nie aanhang nie, waarom sommige persone hierdie vorm van piëtisme bly aanhang, en hoe persone daaruit "bevry" is of kan word. Daar is ook op praktyk-teoretiese vlak aangedui hoe geestelike leiers, beraders en ander gelowiges die verkreë resultate kan aanwend in hulle hantering en/of begeleiding van persone wat hierdie vorm van piëtisme aanhang.<hr/>The aim of the research underlying this article was to explore the experience of individuals supporting the form of pietism known as the so-called "second blessing" that implies successive works of grace. In this form of pietism sanctification is overemphasised at the expense of justification. In this article, a basis-theoretical assessment of core elements is followed by empirical-qualitative research data, more specifically the results of narrative analysis. A purposive sample of nine participants was used. The research data was obtained by means of a semi-structured questionnaire that the participants had to complete, as well as by a semi-structured interview that was conducted with each participant individually. The content analysis of the research data indicates possible reasons why some individuals favour this form of pietism, why some individuals do not favour this doctrine, why some individuals remain supporters of this form of pietism, and how some individuals are "freed" from it. Guidelines are given on a practice-theoretical level concerning the way in which the outcome of these results can be applied. An indication is given of the ways in which spiritual leaders, counsellors and other believers may find it useful to utilise the research data in their pastoral counselling of persons who practise this form of pietism. <![CDATA[<b>Towards a mature congregation - an empirical study of the development of a ministry model</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532011000400004&lng=es&nrm=iso&tlng=es Hierdie artikel beskryf 'n empiriese studie wat gedoen is in die Gereformeerde Kerk Randburg tydens Januarie 2009. Die doel van hierdie studie was die insameling van inligting, met die oog op die verbetering of verandering van die gemeente se bedieningsmodel ten opsigte van die bediening binne die gemeente. Die bediening van die gemeente na buite is nie in die ondersoek hanteer nie. Die uiteindelike doel is 'n gemeente wat mekaar bedien soos God dit in sy Woord voorskryf, en wat groei tot volwassenheid ter ere van sy Naam. Eerstens word die plek wat 'n empiriese ondersoek in die ontwikkeling van 'n bedieningsmodel van 'n gemeente behoort in te neem, bespreek. Daarna word die historiese aanloop tot die empiriese ondersoek binne die Gereformeerde Kerk Randburg beskryf. Dit sluit die bedieningsmodel in wat tot en met die ondersoek gevolg is, asook die mate van sukses wat daarmee behaal is. Hierna word die navorsingsmetodologie asook die resultate van die navorsing bespreek. Ten slotte word riglyne vir die ontwikkeling van 'n bedieningsmodel vanuit die resultate van die navorsing voorgehou.<hr/>This article describes an empirical study conducted in the Reformed Church Randburg during January 2009. The objective of the study was to gather information with the aim of improving or modifying the congregation's ministry model in terms of ministering within the congregation. The congregation's initiatives outside of the congregation were not addressed. The ultimate goal is a congregation of which the members serve each other, as God prescribes in his Word, and as such, mature to the glory of his Name. Firstly, the role that an empirical study should play within the development of a ministry model is discussed. Then, the historical run-up to the empirical study within the Reformed Church Randburg is described. This includes the ministry model followed up to the time of the study, as well as the degree to which it was successful. The research methodology and its results are then discussed. In conclusion, the guidelines deduced from the results of the research for the development of a ministry model are discussed. <![CDATA[<b>A theological-ethical judgement of retirement</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532011000400005&lng=es&nrm=iso&tlng=es Alhoewel aftrede 'n redelike nuwe verskynsel op die arbeidsterrein is, is dit 'n verskynsel wat algemeen aanvaar word. Aftrede is alleen moontlik wanneer mense oud genoeg word om te kan aftree, en ook wanneer hulle genoegsame finansiële voorsiening gemaak het om te kan leef sonder om te werk. Die veroudering van bevolkings tesame met 'n tekort aan finansiële middele veroorsaak dat die huidige aftreepraktyk herevalueer word. In hierdie artikel word aftrede teologies-eties beoordeel met die doel om aan die verskillende rolspelers bybelse riglyne te bied oor hoe hulle ingesteldheid teenoor aftrede behoort te wees. Die historiese ontwikkeling van aftrede word eers ondersoek, waarna ondersoek ingestel word na die verskillende redes waarom mense aftree. Dit word gevolg deur 'n ondersoek na bybelse beginsels wat met werk en aftrede verband hou. Die belangrikste beginsel is dat God die mens as 'n altyd-werksame wese geskep het. Die redes waarom mense aftree, word in die lig van die vasgestelde beginsels beoordeel. Vanweë die gebrokenheid van die wêreld is daar talle redes waarom mense moet aftree. Die uitgangspunt behoort egter te wees dat 'n mens werksaam behoort te wees so lank as wat sy vermoëns dit toelaat.<hr/>Although retirement is a relatively new phenomenon on the labour scene, it is a phenomenon that is generally accepted. Retirement is only possible when people live long enough to retire and when there is enough financial provision to live without having to work. Older-growing populations coupled with a shortage of finances has in recent times led to a re-evaluation of retirement. In this article, retirement is judged theological-ethically with the aim to give biblical guidance to different role players on what their attitude toward retirement should be. Firstly, the historical development of retirement is explored after which the reasons why people retire are discussed. This is followed by an exploration of biblical principles regarding work and retirement. The most important principle is that God has created man as an ever-working being. The reasons why people retire are judged in the light of the set principles. The fall of man and the resulting consequences offer numerous reasons why people have to retire. The point of reference, however, should always be that man should work as long as his abilities allow him to. <![CDATA[<b>Natural science knowledge and the Word of God</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532011000400006&lng=es&nrm=iso&tlng=es Die Griekse wysgere het ontken dat ware kennis deur senso-riese waarneming verkry kan word. Ware kennis het slegs betrekking gehad op onveranderlikhede in die natuur. Vir Pitha-goras en Plato was wiskunde die primêre bron van kennis. In navolging van die Pithagoras-Plato-tradisie het wetenskaplikes wiskundige ordening van die wêreld as die mees reële en sekerste kennis aanvaar. Galileo het die natuurwetenskappe laat wegbeweeg van alledaagse waarnemings na abstrakte wiskundige beredenering. Vir Galileo was hierdie abstrakte geïdealiseerde wêreld die werklike wêreld. Stelsels in die natuur wat onbeheerbaar en ver van ewewig is, word dikwels die bron van 'n nuwe ordelikheid, kreatiwiteit en groei. So 'n oorgang kan nie in terme van lineêre tyd beskryf word nie. Nog voorbeelde van sulke oorgange is wanneer 'n groot aantal spesies uitgewis word en vervang word met 'n nuwe versameling spesies. God openbaar nie in sy Woord kennis ten opsigte van die werking van die natuur nie - dit kan bekom word deur wetenskaplike metodes. Diegene wat egter nie God se bonatuurlike skeppingshandelings aanvaar nie, moet deur hulle denke antwoorde vind omtrent die oorsprong, doel, betekenis en samehang van alles. Opeenvolgende skeppingsgegewens in Genesis 1 blyk ooreen te stem met huidige natuurwetenskaplike kennis.<hr/>The Greek philosophers denied that true knowledge could be obtained by observing the sensory world. True knowledge related only to things that were unchanging, immutable. For Pythagoras and Plato that meant, first of all, mathematics. Following the Pythagorean-Platonian tradition, many early scientists held that mathematical order represented the most real and certain aspect of the world. Galileo moved science away from ordinary observations toward mathematical reasoning. For Galileo the abstract, idealistic world was the real world. However, in the natural world, which is anarchic and far from equilibrium, energy transfer represents a source of order, creativity and growth. Also, new assemblages of species appeared after large numbers of species had gone extinct in earth's history. These surges of energy transfer cannot be described by linear time. Scripture does not reveal to us the workings of nature - we can only learn about it through scientific methods. However, those who do not acknowledge God's supernatural acts of creation are forced to search for other answers through their own thinking about the origin, purpose, meaning and interrelatedness of everything. It is shown that the successive acts of creation in Genesis 1 are reconcilable with current knowledge of the natural sciences. <![CDATA[<b>A theological view of environmental protection in Africa</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532011000400007&lng=es&nrm=iso&tlng=es African theologians, and indeed all humanity, should individually and collectively make a permanent commitment to environmental protection. Using conceptual tools as well as sociological and theological critical analysis, it can be demonstrated how closely such concepts as politics, economics, war, culture, technology, urbanisation, the Internet, globalisation, missiology, and theology are related to ecology and our natural environment. Consequently, African theologians and concerned people need to take into account, and observe ecological norms as part of the fulfilment of their world mission. Mugambi and Mika (2001:4) affirm that "human beings and nature as such are valuable and deserve to survive". Therefore, global and local role players must assume appropriate responsibility in order to ensure the necessary ecological balance to sustain life on this planet. This article analyses and demonstrates the importance of environmental protection of the African continent. The overall objective is to promote environmental awareness and active engagement in assessing the environmental impact on all human activities.<hr/>Afrikateoloë, en inderdaad die hele mensdom, behoort 'n permanente individuele en kollektiewe verbintenis tot omgewings-beskerming te maak. Met behulp van konseptuele hulpmiddels, asook sosiologiese en teologiese kritiese analise, kan gedemonstreer word hoe konsepte soos politiek, ekonomie, oorlog, kultuur, tegnologie, verstedeliking, die Internet, globalisering, missiologie en teologie verband hou met die ekologie en ons natuurlike omgewing. Afrikateoloë en besorgdes behoort gevolglik ekologiese norme in ag te neem en waar te neem as deel van die vervulling van hulle wêreldsending. Mugambi en Mika (2001:4) verklaar dat "human beings and nature as such are valuable and deserve to survive". Globale en plaaslike rolspelers moet dus die toepaslike verantwoordelikheid aanvaar ten einde die noodsaaklike ekologiese balans te verseker vir die handhawing van lewe op hierdie planeet. Hierdie artikel analiseer en demonstreer die noodsaaklikheid van omgewingsbeskerming vir die Afrikakontinent. Die doel is om omgewingsbewustheid en aktiewe betrokkenheid in die assessering van die omgewingsimpak op alle menslike aktiwiteite aan te moedig. <![CDATA[<b>The year of jubilee: A hermeneutic for social and moral transformation in South Africa</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532011000400008&lng=es&nrm=iso&tlng=es This article aims to show that the Old Testament concept of the year of jubilee is neither an anachronistic, nor a peripheral detail of Scripture. It is an integral part of it and indeed one hermeneutical tool for interpreting and applying it to social and moral transformation in South Africa. Israel, liberated from slavery and returning to God, became a paradigm for the liberated slave to return to his inheritance in the year of jubilee celebrated every 50th year. Its underlying concerns are: justice, freedom, human dignity and rights. Jesus clearly understood his mission in terms of the proclamation of "the year of the Lord's favour" (Luke 4:14-21), and demonstrated this by preaching good news to the poor, freeing the prisoners, restoring sight to the blind, and releasing the oppressed. He linked the mission of his followers with his own and with the promise and gift of the Holy Spirit. Pentecost, seen as fulfilment and announcement of God's promise, demonstrates that the kingdom of God is already here and still to come. The Book of Revelation gathers together this scriptural theme and presents the jubilee as good news for now and the future. Indeed, God's future is presented as the ultimate jubilee. Although these institutions cannot be imposed on a secular democracy, there are implications here for holistic evangelism and mission as well as for social and moral transformation in South Africa. These implications, it is argued, should include a reference to the missio Dei' as Jesus expressed it: holistic evangelism; a commitment to the values and practices of restorative justice; restoration, healing and hope; economic justice and land reform; ecological responsibility; and moral restoration.<hr/>Hierdie artikel is daarop gemik om aan te toon dat die Ou-Testamentiese konsep van die Jubeljaar nog anachronisties, nog 'n periferiese besonderheid van die Skrif is. In werklikheid is dit 'n integrale deel van die Skrif, en weliswaar 'n hermeneutiese instrument vir die interpretasie en toepassing daarvan vir sosiale en morele transformasie in Suid-Afrika. Israel, bevry van slawerny en terugkerend na God, het 'n paradigma geword vir die bevryde slaaf om na sy erfenis terug te keer in die Jubeljaar wat elke 50e jaar gevier is. Die onderliggende belange is: geregtigheid, vryheid, menswaardigheid, en regte. Jesus het sy sending duidelik verstaan in terme van die proklamasie van die "jaar van die Here se guns" (Luk. 4:14-21), en dit gedemonstreer deur goeie nuus aan die armes te verkondig, gevangenes te bevry, blindes se sig te herstel, en die onder-druktes te bevry. Hy het die sendingtaak van sy volgelinge met sy eie verbind met die belofte en gawe van die Heilige Gees. Pinkster, gesien as sowel vervulling en aankondiging van God se belofte, demonstreer dat die koninkryk van God reeds hier is en nog moet kom. Die Boek van Openbaring vat die Skriftema saam en offer die Jubeljaar as goeie nuus vir die hede en die toekoms. God se toekoms word immers as die finale bevrydingsjaar voorgehou. Alhoewel hierdie instellings nie op 'n sekulêre demokrasie afgedruk word nie, is hier implikasies vir holistiese evangelisasie en sending asook vir sosiale en morele transformasie in Suid-Afrika. Hierdie implikasies, so word beredeneer, behoort na die 'missio Dei' te verwys, soos dit deur Jesus voorgehou is: holistiese evangelisasie; 'n verbintenis tot die waardes en beoefening van genesende geregtigheid; restourasie, genesing en hoop; ekonomiese regverdigheid en landreformasie; ekologiese verant-woordelikheid; en morele herstel. <![CDATA[<b>Chimeras: An ethical consideration</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532011000400009&lng=es&nrm=iso&tlng=es Scientists have started with experimentation that raises difficult ethical questions. It comprises taking material from the human blueprint (DNA) and inserting this in various test animals. The purpose of such research is noble, namely the alleviation of human suffering. Yet the ethical ramifications of blending the human and animal genome are significant, especially for Christians. The creation of all living entities after their kind and the image-bearing dignity attributed to man both come under severe ethical stress for those who presuppose divine order in God's ecology. For non-Christians the philosophical dilemma ought not to exist in the ethical sense if applied at the purest level. If the human is merely a kind of animal, along with and ontologically not different from other animals, there is little logical reason to object to chimeric research apart from a concern about what such research and application might do to the order of life pragmatically. However, many non-Christian do object. Man is made in God's image and the concept of human dignity and a universal sense of right and wrong still binds Christians and non-Christians when considering ethics in the field of chimeric research. As the mixing of human stem cells with embryonic animals takes place, certain non-Christian authors protest that human dignity is being diminished and the animal essence is being violated.<hr/>Wetenskaplikes het met navorsing begin wat moeilike etiese vrae teweegbring. Die navorsing behels dat die menslike bloudruk (DNS) geïsoleer word en dan in verskeie toetsdiere geplaas word. Die doel van hierdie navorsing is eerbaar, naamlik die verligting van menslike lyding. Nietemin, die etiese gevolge van die samevoeging van 'n menslike en dierlike genoom is gewigtig, veral vir Christene. Die skepping van alle lewende wesens (elkeen volgens sy soort) en die beelddraende waardigheid van die mens kom onder geweldige etiese druk vir diegene wat 'n goddelike orde in God se ekologie vooronderstel. Vir nie-Christene behoort die filosofiese dilemma eintlik nie 'n etiese kwessie te wees indien dit op die suiwerste vlak toegepas word nie. Indien die mens bloot as 'n soort dier beskou word wat ontologies nie van die ander diere verskil nie, is daar min logiese rede vir besware teen chimeriese navorsing - behalwe vir die kommer oor wat sodanige navorsing en die toepassing daarvan op 'n pragmatiese vlak aan die orde van lewe sal doen. Tog bestaan daar talle nie-Christelike teenstanders. Die mens is na God se beeld geskep en die konsep van menswaardigheid en 'n universele sin vir reg en verkeerd bind steeds Christene en nie-Christene saam in die oorweging van chimeriese navorsing. Terwyl die vermenging van menslike stamselle met embrioniese diere plaasvind, protesteer sommige nie-Christelike outeurs dat menslike waardigheid aangetas word en die wese van die dier geskend word. <![CDATA[<b>An evangelical voice in Africa: The worldview background of the theology of Tokunboh Adeyemo (1 October 1944 - 17 March 2010)</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532011000400010&lng=es&nrm=iso&tlng=es Africa was blessed with a son of the calibre of Dr Tokunboh Adeyemo. Since he only recently passed away, we do not yet have (as far as the author is aware) an assessment of the legacy of this eminent Christian leader. This article is the first preliminary evaluation written from a reformational worldview perspective. The set-up of the investigation is as follows: Firstly, a brief outline is given of his life history, especially his training in the Evangelical tradition. Then, the décor (the overall situation of African Christianity) that was the background against which he lived and worked is painted. Thirdly, it is followed by the strengths and weaknesses of Evangelical Christianity of which Adeyemo was a representative. Fourthly, it is indicated how Adeyemo thought in line with post-Lausanne Evangelicalism. In the fifth place a preliminary worldview evaluation of his legacy is given. To assist possible future research a bibliography of his most important publications concludes the investigation.<hr/>Afrika was geseënd met 'n seun van die kaliber van dr. Tokunboh Adeyemo. Aangesien hy onlangs oorlede is, beskik ons nog nie (sover die skrywer weet) oor 'n waardering van die nalatenskap van hierdie voortreflike Christen Afrikaleier nie. Hierdie artikel is die eerste voorlopige evaluering vanuit 'n reformatoriese lewensbeskoulike hoek. Die ondersoek ontwikkel soos volg: Eerstens word 'n kort oorsig van sy lewensgeskiedenis gebied, veral ten opsigte van sy opleiding in die evangeliese tradisie. Dan word die dekor (die algemene toestand van die Afrika-Christendom) geskets - die agtergrond waarteen hy gelewe en gedink het. Dit word, in die derde plek, gevolg deur 'n kort analise van die sterk- en swakpunte van die evangeliese Christendom waarvan Adeyemo 'n verteenwoordiger was. In die vierde plek word kortliks aangetoon hoe Adeyemo, in ooreenstemming met die post-Lausanne evangelikalisme, gedink het. Vyfdens word 'n voorlopige waardering van sy nalatenskap gegee. Die artikel word (met die oog op hulp aan toekomstige navorsers), afgesluit met 'n bibliografie van sy belangrikste publikasies. <![CDATA[<b>Reviews</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532011000400011&lng=es&nrm=iso&tlng=es Africa was blessed with a son of the calibre of Dr Tokunboh Adeyemo. Since he only recently passed away, we do not yet have (as far as the author is aware) an assessment of the legacy of this eminent Christian leader. This article is the first preliminary evaluation written from a reformational worldview perspective. The set-up of the investigation is as follows: Firstly, a brief outline is given of his life history, especially his training in the Evangelical tradition. Then, the décor (the overall situation of African Christianity) that was the background against which he lived and worked is painted. Thirdly, it is followed by the strengths and weaknesses of Evangelical Christianity of which Adeyemo was a representative. Fourthly, it is indicated how Adeyemo thought in line with post-Lausanne Evangelicalism. In the fifth place a preliminary worldview evaluation of his legacy is given. To assist possible future research a bibliography of his most important publications concludes the investigation.<hr/>Afrika was geseënd met 'n seun van die kaliber van dr. Tokunboh Adeyemo. Aangesien hy onlangs oorlede is, beskik ons nog nie (sover die skrywer weet) oor 'n waardering van die nalatenskap van hierdie voortreflike Christen Afrikaleier nie. Hierdie artikel is die eerste voorlopige evaluering vanuit 'n reformatoriese lewensbeskoulike hoek. Die ondersoek ontwikkel soos volg: Eerstens word 'n kort oorsig van sy lewensgeskiedenis gebied, veral ten opsigte van sy opleiding in die evangeliese tradisie. Dan word die dekor (die algemene toestand van die Afrika-Christendom) geskets - die agtergrond waarteen hy gelewe en gedink het. Dit word, in die derde plek, gevolg deur 'n kort analise van die sterk- en swakpunte van die evangeliese Christendom waarvan Adeyemo 'n verteenwoordiger was. In die vierde plek word kortliks aangetoon hoe Adeyemo, in ooreenstemming met die post-Lausanne evangelikalisme, gedink het. Vyfdens word 'n voorlopige waardering van sy nalatenskap gegee. Die artikel word (met die oog op hulp aan toekomstige navorsers), afgesluit met 'n bibliografie van sy belangrikste publikasies.