Scielo RSS <![CDATA[In die Skriflig ]]> http://www.scielo.org.za/rss.php?pid=2305-085320140002&lang=en vol. 48 num. 2 lang. en <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>The power of praise psalms to encourage awareness of ecological issues amongst worshippers</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532014000200001&lng=en&nrm=iso&tlng=en The liturgy ought to sensitise believers anew to glorifying God as the Creator and the Recreator of the universe. The Book of Psalms may be used to great effect to sharpen the ecological awareness of believers. The topic is investigated on the basis of three creation psalms, namely Psalm 19, 104 and 148. In particular, it asks how the praise of the so-called creation psalms serves to alert believers not only to conserve nature in their own context, but also, together with nature, to praise God in word and deed? The fact that the ecological crisis directly concerns our earth, air and water, that is, our basic sustenance ought to lead worshippers in the worship service to serious reflection. The destruction of ecological systems has a direct effect on every other problem faced by plant, human and animal. The focus of Psalm 19 on the heavens puts air pollution, global warming and damage to the ozone layer on the agenda of every worship-service participant. In the songs of praise in Psalm 104 and 148, humans are seen as part of the artistic creation web which ought to be conserved.<hr/>Die liturgie behoort opnuut 'n sensitiwiteit by gelowiges te skep om God as die Skepper én Herskepper van die heelal te verheerlik. Die psalms kan met groot vrug gebruik word om gelowiges se ekologiese bewussyn op te skerp. Die saak word aan die hand van drie skeppingspsalms ondersoek, naamlik Psalm 19, 104 en 148. Dit vra veral hoe die lof in hierdie sogenaamde skeppingspsalms daartoe bydra om gelowiges in hulle eie konteks op te skerp om nie net die natuur te bewaar nie, maar om deur die natuur God met woord en daad te verheerlik. Omdat die ekologiese krisis ons aarde, lug en water, met ander woorde ons basiese lewensmiddele regstreeks raak, behoort aanbidders in die erediens ernstig oor hulle betrokkenheid by die ekologie te laat besin. Die verwoesting van ekologiese sisteme het 'n regstreekse uitwerking op alle ander probleme en nood wat deur plant, mens en dier ervaar word. Die klem van Psalm 19 op die hemelruim plaas lugbesoedeling, aardverwarming en die skade aan die osoonlaag op die agenda van elke deelnemer aan die erediens. In die lofliedere in Psalm 104 en 148 is die mens deel van die kunstige skeppingsweb wat bewaar behoort te word. <![CDATA[<b>Ethical perspectives on hate speech in view of the third commandment</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532014000200002&lng=en&nrm=iso&tlng=en Hierdie artikel fokus op die implikasies van die derde gebod met betrekking tot haatspraak in Suid-Afrika (SA) vandag. Die artikel gaan uit van die standpunt dat die name van God op sy wese dui. Die name van God soos dit in die bybelse openbaringsgeskiedenis ontwikkel word, druk die gemeenskapskarakter van God se verhouding met mense en die skepping uit. Die betekenis van die name kulmineer in die Nuwe-Testamentiese uitdrukkings Vader en God is liefde. Alle verbale gedrag wat hierdie gemeenskaps- en liefdesverhouding inhibeer, oortree die derde gebod. Die misbruik van die Naam van God vind onder andere plaas wanneer mense, wat na die beeld van God geskep is, gedegradeer word deur haatspraak, omdat sodanige degradering die gemeenskap en liefde tussen God en die mens skend. Ten slotte word sekere gevalle van haatspraak soos dit vandag in Suid-Afrika voorkom, teologies-eties belig teen die agtergrond van die betekenis van die derde gebod. Hierdie vorms sluit religieuse, rassistiese, xenofobiese, seksistiese en homofobiese haatspraak in.<hr/>This article focuses on the implications of the third commandment for hate speech in modern-day South Africa. The article contends that the names of God are expressions of his Being. The names of God as they are developed in the biblical history of revelation express his creation of covenantal community and restored relations with humankind and creation. The meaning of the names of God culminates in the New Testament expressions Father and God is love. Verbal actions that inhibit the new community created by God or violate love transgress the third commandment. Misuse of the name of God occurs among others when people, created in the image of God, are verbally degraded by hate speech because such degradation violates the community of love between God and humankind. In conclusion, the article indicates forms of hate speech in South Africa that should be dealt with in the light of the third commandment. These are acts of racist, xenophobic, sexist, religious and homophobic hate speech. <![CDATA[<b>Is God (in)consistent? Sovereignty, deliberation and accountability in the Davidic history in the books of Samuel</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532014000200003&lng=en&nrm=iso&tlng=en As 'n eenheid openbaar die Samuelboeke die aanspreeklikheid van mense in hulle verhouding tot mekaar en tot God. Hierdie artikel ondersoek die vraag na God se konsekwentheid wat ook die vraag impliseer of alles onder sy heerskappy plaasvind. Die bevinding is dat alles onder God se allesoorkoepelende, vrymagtige en persoonlike heerskappy gebeur. Vir die beperkte menslike oorweging is dit geheel en al onpeilbaar anders. Dit is nie 'n nuutskepping oor sy Woord wat die lig bring nie, maar die nuutontdekking in sy Woord. Hy laat reg en geregtigheid geld, maar in 'n nog sterker mate ook sy genade. Uiteindelik is sy konsekwentheid - 'die dwaasheid van die kruis' - ten volle geopenbaar in die verwagte Messias, Jesus Christus. In die huidige stukkende werklikheid oefen God ook sy heerskappy uit deur persone wat hulle eie agendas het, selfs bose agendas. So laat Hy gelowiges tot selfontdekking, berou en bekering oor hulle sonde kom. Hulle leef met kinderlike vertroue op God en volgens die groot gebod van die liefde.<hr/>The books of Samuel as a unity reveal the accountability of people in their relations to each other and to God. This article explores the issue of God's consistency, including the question whether everything happens under his reign. The finding is that everything happens under his all-embracing, all-powerful and personal sovereignty, which is unfathomable by the limited human deliberation. It is not a new creation about his Word which brings the light, but the new discovery in his Word. He asserts justice, and to an even greater extent, his grace. His consistency - 'the foolishness of the cross' - is ultimately fully revealed in the expected Messiah, Jesus Christ. In the present broken reality God also asserts his sovereignty through people who have their own agendas, even evil agendas. Thus, He brings believers to self-discovery, remorse and repentance from their sins. They live with childlike trust in God and according to the great commandment of love. <![CDATA[<b>Jesus healing the leper and the Purity Law in the Gospel of Matthew</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532014000200004&lng=en&nrm=iso&tlng=en Though, in the Sermon on the Mount, Jesus explicitly states that he did not come to abolish the Law (Mt 5:17-19), in the narrative that follows directly after this Sermon, he apparently neglects purity laws by healing a leper (Mt 8:1-3). As an impure person, the leper was not supposed to come close to Jesus, but Jesus sympathetically reaches out and touches him. Furthermore, no mention is made of Jesus undergoing any purification rites after coming into contact with this man. Once the leper is healed, Jesus instructs him to perform only the third phase of the prescribed purification rite for lepers. Jesus is thus described as having the power and authority to heal the person and to declare him healed. What remains for the leper is to show himself to the priest and to bring the appropriate sacrifice, so that he could be accepted into the society again. In this article it is argued that Jesus, as the Holy One and miracle Healer, is not defiled by coming into contact with the leper. Purity flows from Jesus to heal the leper. As a teacher of the Law, Jesus enacts the true intention of the Law, which is to establish a holy community of believers within the Kingdom of heaven. This healing action forms a step towards the coming of the Kingdom of heaven. Thus, the purity laws find their fulfilment in Jesus. As result of this action, cultic purity transforms into a moral activity for the followers of Jesus.<hr/>OPSOMMING Hoewel Jesus in die Bergrede eksplisiet noem dat Hy nie gekom het om die Wet ongeldig te maak nie (Matt 5:15-19), lyk dit asof Hy, in die vertelling wat direk op die Rede volg, die reinheidswette oortree het deur die manier waarop Hy 'n melaatse genees (Matt 8:1-3). As 'n onrein persoon was die melaatste nie veronderstel om naby Jesus te kom nie, maar Jesus het simpatiek na hom toe uitgereik en hom aangeraak. Hierbenewens word geen melding daarvan gemaak dat Jesus enige reinigingsrituele ondergaan het nadat hy in kontak met hierdie man was nie. Nadat die melaatse genees is, beveel Jesus hom om slegs die derde fase van die voorgeskrewe reinigingsrituele vir melaatses uit te voer. Jesus word sodoende beskryf as iemand wat die mag en gesag het om 'n persoon te genees en gesond te verklaar. Wat oorbly, is dat die melaatse homself aan die priester moet gaan wys en die gepaste offer bring, sodat hy weer in die gemeenskap opgeneem kan word. Hierdie artikel argumenteer dat Jesus, as heilige persoon en wondergeneser, nie onrein word wanneer Hy in kontak met die melaatse kom nie. Reinheid vloei vanaf Jesus oor na die melaatse. As leraar van die Wet beoefen Jesus die ware bedoeling van die Wet, wat ten doel het om die heilige gemeenskap van gelowiges in die Koninkryk van die hemel te vestig. Hierdie genesingsaksie is nog 'n tree in die koms van die Koninkryk van die hemel. Sodoende vind die reinheidswette hulle vervulling in Jesus. As gevolg hiervan verander kultiese reinheid na morele optrede vir die navolgers van Jesus. <![CDATA[<b>Calvinism, atheism and freedom of religion: A South African perspective</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532014000200005&lng=en&nrm=iso&tlng=en In this article the author investigates the approaches of Calvinism and atheism regarding the freedom of religion. The different views on God, man and science according to these worldviews function as a background for the explanation of freedom of religion. Special attention is been paid to the South African Constitution of 1996 and the stipulations of this constitution regarding freedom of religion for churches and schools. The article ends with a few concluding remarks and suggestions for further investigation.<hr/>OPSOMMING Hierdie artikel ondersoek die benaderings van Calvinisme en ateïsme ten opsigte van godsdiensvryheid. Die verskillende sienings oor God, mens en wetenskap funksioneer as agtergrond vir 'n uiteensetting van godsdiensvryheid. Besondere aandag word aan die Suid-Afrikaanse Grondwet van 1996 geskenk, asook die bepalings van hierdie grondwet vir kerke en skole. Die artikel sluit af met 'n paar slotopmerkings en voorstelle vir verdere ondersoek. <![CDATA[<b>A literary-aesthetic approach of homiletic in a changing culture</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532014000200006&lng=en&nrm=iso&tlng=en Die artikel belig homiletiek vanuit 'n literêr-estetiese benadering in 'n veranderende kultuur. In hierdie benadering word sekere sleutelkonsepte toegelig. Hermeneutiek sowel as intertekstualiteit is met die literêre konsep verweef. Die estetiese benadering is soos 'n net waarin vorme van kuns ingetrek word. Visuele kuns, poësie, teater en film word bespreek. Die uniekheid van hierdie benadering is dat 'n homiletiese model uit 'n literêr-estiese perspektief in 'n veranderende kultuur ontwikkel word. Die verband tussen homiletiek, 'n literêr-estetiese homiletiek en die veranderende kultuur word deur die begrip inkulturasie gelê. Dit lei daartoe dat die belangrike wederkerige interaksie tussen die preek en die wisselende kultuur steeds in ag geneem moet word.<hr/>This article deals with homiletics from a literary-aesthetic approach in a changing culture. Within this approach several concepts are defined. Hermeneutics as well as intertextuality are connected to the literary aspect. A cluster of notions form part of the aesthetic concept. In this regard different forms of art are explored. Visual arts, poetry, theatre and film are discussed. The unique contribution of this approach is specifically the development of a homiletic model from a literary-aesthetic perspective in a changing culture. With regard to the latter, the concept of inculturation is utilised. In the process of homiletical inculturation, the critical reciprocal interaction between the sermon and the surrounding cultures is taken into account.