https://indieskriflig.org.za/index.php/skriflig/issue/feedIn die Skriflig/In Luce Verbi2024-03-18T06:00:03+01:00AOSIS Publishingsubmissions@indieskriflig.org.zaOpen Journal Systems<a id="readmorebanner" href="/index.php/skriflig/pages/view/journal-information" target="_self">Read more</a> <img style="padding-top: 2px;" src="/public/web_banner.svg" alt="" />https://indieskriflig.org.za/index.php/skriflig/article/view/3025Eredienste vertoon die geestelike stand van die NG Kerk2024-03-18T06:00:03+01:00Piet J. Straussstraussp@ufs.ac.za<p><strong>Worship services display the spiritual stand of the Dutch Reformed Church.</strong> In theological and clerical circles, it is accepted that the content of church services in Dutch Reformed Church (DRC) congregations shows its spiritual state as a church, or the basic convictions of its Christian faith. From their General Synod as the broadest assembly in this church, stipulations of the DRC Church Order, as well as other resolutions about church services, are accepted to be implemented by congregations. From personal experiences during visits to congregations, the author came to the conclusion that there are tendencies in these church services that are no longer in accordance with its church order and the viewpoints of its General Synod, regarding church services. These tendencies lead to a derailing of the biblical lines of church services. It also indicates a lack of loyalty in this regard, by ministers of the DRC. What it boils down to, is that church services indicate the spiritual stand of the DRC.</p><p><strong>Contribution:</strong> This article shows that church services show the spiritual approach and practice of churches. It states a principle for Reformed churches, and its critique on the Dutch Reformed Church aims at a reformation. The article stresses that the integration of the confessions of a church, as well as the understanding of the church, reflects in the services.</p>2024-03-18T06:00:00+01:00Copyright (c) 2024 Piet J. Strausshttps://indieskriflig.org.za/index.php/skriflig/article/view/3024Compilation of the Commentary on the Heidelberg Catechism2024-03-16T03:53:42+01:00Rudolph M. Britzbritz.dolf@gmail.comMarius D. Meijerdirkmeijer2@gmail.com<p>The renowned <em>Schatboek</em> [Commentary] on the Heidelberg Catechism is one of the most influential early expositions of the Heidelberg Catechism. It has been commonly and wrongfully attributed to the exclusive legacy of Zacharias Ursinus (1534–1583). However, the content of the Commentary has been shaped by the influences of theologians from different places, times, and contexts. Editors like Simon Goulart (1543–1628), Johann Jungnitz (1540–1588), and David Pareus (1548–1622) played a significant role in the compilation of the different imprints, by utilising student’s class notes, originally written during Ursinus’ lectures on the Heidelberg Catechism in Heidelberg or Neustadt. These notes were not the most reliable and the editors, being students of Ursinus themselves, critically used the transcripts, containing lecture material from different time periods. Their content fluctuated between differentiated theological arguments and perspectives. The three editors had experience of the process that produced the manuscripts. They acknowledged and addressed the inadequacies and limitations in terms of the reliability of these primary sources – unfortunately, the editors’ own preferences were not prevented. The Latin editions of Goulart, Jungnitz, and Pareus served as the foundation for subsequent translations, including their own editorial craftmanship. To responsibly account for the content of the Commentary, it is crucial to consider the source’s <em>Sitz im Leben</em> and editorial history. The current research is limited to the Latin editions of Goulart, Jungnitz, and Pareus. A bibliographic-historical approach is followed, presenting the development of the Commentary from primary sources themselves. The selected editions’ title pages and prefaces reveal a clear narrative of how the source came into being. In the final analysis, the titles and prefaces give unequivocal evidence that editors compared, corrected, revised, and even rewrote the notes to align them with Ursinus’ theology in general. This article concludes that, based on the editors’ use and engagement with identified sources, as well as personal editorial work, the Commentary can be characterised as the thorough work of a second generation of reformed theologians, disseminating the theological significance of the Heidelberg Catechism.</p><p><strong>Contribution:</strong> In analysing the title pages and prefaces of the first Latin editions of the Commentary on the Heidelberg Catechism, this article identifies differentiated sources and how these were used by the editors. This constitutes a significant contribution to the still unknown bibliographic history of the Commentary. Based on the literature analysis outcomes, this article paves the way towards further historical-theological examination of the Commentary’s content as expression of second generation reformed theology.</p><p> </p>2024-03-15T06:00:00+01:00Copyright (c) 2024 Rudolph M. Britz, Marius D. Meijerhttps://indieskriflig.org.za/index.php/skriflig/article/view/3034The fivefold ministry in African neo-Pentecostalism: Constructing a Pentecostal theology of edification2024-03-16T03:53:42+01:00Mookgo S. Kgatlekgatls@unisa.ac.za<p>The fivefold ministry is the belief in the functioning of the five offices in ecclesial leadership such as apostles, prophets, pastors, teachers, and evangelists. Contrary to the practice in mainline Christianity and classical Pentecostalism, African neo-Pentecostals believe that the fivefold ministry is functional in the contemporary church as much as it was in the early church. Hence, the clergy in these churches takes on various titles such as ‘apostles’ and ‘prophets’ as opposed to traditional titles such as ‘reverend’ and ‘priest’. However, some African neo-Pentecostals have used this conceptual framework for the attainment of titles without training, ordination, and formal recognition. In addition, the practice of fivefold ministry in African neo-Pentecostalism has opened a door for other non-conventional titles like ‘major 1’ and ‘seer 1’ to name a few. Furthermore, there is also an overemphasis of titles as if there is competition within the fivefold ministry. This article argues that the biblical (particularly the New Testament) purpose of the fivefold ministry, is the edification of the church rather than the abuse of titles and competition by the clergy within African neo-Pentecostalism. The theoretical framework for the Pentecostal theology of edification is constructed within the biblical perspective on fivefold ministry in Ephesians 4:11. The framework is important in demonstrating that the fivefold ministry is important for the edification of the body of Christ. The use of the fivefold ministry is expected to benefit the church, not individual apostles, and prophets. Equally, the fivefold ministry encourages the participation of all believers.</p><p><strong>Contribution:</strong> This article discusses the challenges of the abuse of ministry titles and other non-conventional titles by neo-Pentecostal groups from a Pentecostal perspective, and compares it to the biblical justification for the existence of such ministries in the early church.</p>2024-03-15T06:00:00+01:00Copyright (c) 2024 Mookgo S. Kgatlehttps://indieskriflig.org.za/index.php/skriflig/article/view/3012The authority of God takes precedence over Scripture and tradition2024-03-12T03:52:34+01:00Phaswane S. Makuwaphaswanemakuwa@gmail.com<p>The divinely derived authority of the Bible to teach and guide, is somewhat mixed with the authority of traditions to interpret Scripture and document such interpretations outside Scripture. Tradition-based Bible translations pose a threat of elevating the authority of tradition over that of Scripture. All concerned traditions should not occupy or tame the authority of Scripture by producing Bibles attuned to tradition. The Scriptures were inspired by the Holy Spirit who inspires Bible readers to understand them. Tradition should not shape or formulate Scripture in accordance with its interpretive convictions. The Bible translations, produced under the auspices of specific traditions, should be exposed to guard the authority of Scripture not to be subdued by any tradition. The endless production of Bible translations has been considered to determine what could necessitate them. Among other findings, traditions have been found to be active in producing Bible translations, when their purview should be doing biblical interpretations and publish them within their traditions, and not to release them to the public as alternative Bibles or versions. The authority of God through the Holy Spirit, who inspired the prophets and apostles to write Scripture, is not transferable to any tradition. Regardless of the proliferation of tradition-based Bible translations, the authority to guide and teach believers, remains with God and the outlook of believers should be based on the supreme authority of God. The principle of <em>Sola Scriptura</em> is somewhat unsafe in the light of the production of tradition-orient Bible versions. The inspiration of the Bible by the Holy Spirit predates canonisation, redaction and restructuring of Scriptures. The production and publication of tradition-based Bibles with synthetic translation rules, poses a threat of diluting Scripture to align with specific traditions. Tradition is fallible and cannot be as authoritative as God. All authority to teach and guide continues to rest with the infallible God.</p><p><strong>Contribution:</strong> Continuous Reformation could regress to the outgrown pre-Reformation teachings that were subject to the authority of tradition, if the proliferation of tradition-based Bible translations is not noticed with a threat that they pose on the divinely derived authority of the Scriptures to teach and guide believing people. The gains of Reformers and Reformation should be guarded by being aware of Bible translation trends.</p>2024-03-07T13:14:00+01:00Copyright (c) 2024 Phaswane S. Makuwahttps://indieskriflig.org.za/index.php/skriflig/article/view/3030Mimetic desire in Augustine’s Confessiones as a model for natural theology and virtue ethics2024-03-12T03:52:34+01:00Godfrey T. Balenggtbaleng@gmail.com<p>This article examined the concept and notability of mimetic desire in Augustine’s autobiographical work <em>Confessiones</em>. Mimetic desire is based primarily on the knowledge that there is a Perfect Being, viz. God, ideal forms (in Platonic idiom), which may be known and imitated by humans. Mimesis demonstrates that humans have a natural capacity and tendency to imitate and possess what others have. Despite this, in popular culture, mimesis has the connotation of feyness and is discouraged in place of inventiveness. The culture and spirit of our day promote originality and inventiveness without an understanding of the human nature and its inherent mimetic desires. The concept of mimetic desire is rooted in Rene Girard’s theory of anthropology but can be traced back as far as Plato’s <em>Republic</em>. Therefore, this interdisciplinary concept has been explored through Augustine’s narratological composition of <em>Confessiones</em>. The introspective tone and cultural forming narratives that make up <em>Confessiones</em> were succinctly examined in the context of mimetic theory. The triangular structure of mimetic desire was further explored to gain a better understanding of how Augustine relied on mimesis in his conversion to Christianity. The choice of imitating authentic models led to Augustine’s moral renewal, and likewise such implications are relevant to modern-day Christians. Moreover, this article aims to promote the concept of mimesis as an ideal practise concerning human nature and conditioning, towards a virtuous and morally acceptable society. The results of this article underline the importance of narrative theory and friendship in developing positive cultures through mimesis. Through contrasting Augustine’s earlier Manichaean life and his later Christian life, an illustration of mimetic desire can be drawn, and for Augustine, this could only mean Christ.</p><p><strong>Contribution:</strong> This article contributes to the ongoing interdisciplinary studies of ontology, anthropology, theology, and sociology. By interpreting or reading Augustine’s <em>Confessiones</em> through the lens of mimetic desire, this article offers an alternative perspective on Augustine’s natural theology and virtue ethics. It further presents the conceptual framework of mimesis on Christian and Platonist praxis of the ideal forms. Moreover, the article of the narratological composition of <em>Confessiones</em> expounds the importance of interpersonal relationships in our spiritual growth. The triangular structure of mimesis was further expounded in the context of interior life, viz. <em>interior homo</em> [inner man] as the ultimate model.</p>2024-03-05T08:00:00+01:00Copyright (c) 2024 Godfrey T. Balenghttps://indieskriflig.org.za/index.php/skriflig/article/view/2978Gender balance: A new lens for reading and studying the Bible, Part 12024-03-12T03:52:33+01:00Robin G. Branchrbranch3@cbu.edu<p>This two-article submission suggests a new lens through which to read and study the Bible. This lens generates new perspectives for teaching, preaching, and writing about the Bible. Called gender balance, the lens applies to both the Old and New Testament.</p><p>Gender balance not only is simple, but also is in plain sight. If there is a story, passage, theme, or text about a man, look for a similar one about a woman; if there is a story, passage, theme, or text about a woman, look for a similar one about a man. The accounts often not only complement each other, but also provide additional details and insights.</p><p>Combining canonical and literary methodologies, these two articles acknowledge the preponderance of biblical references to men. However, they show that a similar reference to a woman can usually be found quickly.</p><p>Given that these two articles represent a survey with examples, an extensive exegesis is not provided. Comments on each gender balance entry are brief and framed in supplemental scholarship. The examples incorporate a conscious choice of looking for a similar story, passage, theme, or text about the opposite gender. The examples illustrate the premise that gender balance is clearly within the Scriptures.</p><p>While a new way, a new lens of looking at the Bible, is presented, the first article supplies an extensive literature review showing it is a new idea. It then proceeds with examples of gender balance from the Old Testament and ends with a short conclusion and a bibliography. The second article contains New Testament examples of gender balance, a longer conclusion, and a bibliography.</p><p><strong>Contribution:</strong> The concept of looking at the Bible through a new lens – that of gender balance – may be both revolutionary and revitalising. It may be a tool for evangelism (for it consciously seeks to show stories about men and women); it may prove a more effective way to teach, preach, study, and write about the Bible (for it seeks complementary passages for both genders). These articles – by illustrating the concept through literary tools such as round and flat characterisation and literary categories such as epic tale – offer more ways to address the Bible’s wonderful diversity. These two articles advocate making gender balance a standard practice in reading the Bible. They illustrate that the lens of gender balance offers new perspectives and insights on the Bible. After all, it is in plain sight! Gender balance affirms the Bible’s glorious, wide-armed, concluding invitation to all – Jew or Greek, slave or free, rich or poor, male or female – ‘Come’ (Rv 22:17a).</p>2024-03-04T06:00:00+01:00Copyright (c) 2024 Robin Gallaher Branchhttps://indieskriflig.org.za/index.php/skriflig/article/view/3041Lived experiences of the ‘Wisdom of God’ according to 1 Corinthians 22024-03-05T03:51:25+01:00Dirk G. Van der Merwedirkvdm7@gmail.com<p>This article investigates the theological concept <em>Wisdom of God</em>, which could appear vague to many Christians. Paul refers 17 times to the concept <em>wisdom</em> in the first epistle to the Corinthians. The first four chapters include 16 references to wisdom, and then again in 12:8, where Paul uses it with reference to a spiritual gift. The nine occurrences of wisdom in chapter one exposes a dialectical approach in which the ‘Wisdom of God’ is opposed to the ‘wisdom of the world’. In the second chapter Paul compares the content and character of these two types of wisdom. This article predominantly focuses on chapter 2 by pursuing different perspectives for the concept of the <em>wisdom of God</em>. The investigation starts with a brief overview of the Corinthian circumstances to contextualise the reasoning of the research, followed by a discourse analysis of the Greek text to determine corresponding semantic networks. These networks provide headings for the research. Thirdly, Paul is assessed as protagonist of, and intermediary for, communicating this wisdom. Fourthly, the focus falls on the reception of the ‘wisdom of God’. Fifthly, the article outlines the ‘role’ and ‘function’ of the Spirit in the revelation of the ‘wisdom of God’. Sixthly, the focus is on how wisdom is received. Finally, the research examines features used by Paul to communicate the ‘wisdom of God’ as lived experiences.</p><p><strong>Contribution:</strong> The concept, activity, and lived experience of the ‘wisdom of God’, is understood to be the epistemology to Christian existence, living and experience of God. This article investigates and highlights the ‘presence of God’ living in Christ as righteousness, redemption, and holiness (sanctification).</p>2024-02-29T06:00:00+01:00Copyright (c) 2024 Dirk G. van der Merwehttps://indieskriflig.org.za/index.php/skriflig/article/view/3011Φανερόω: ’n Wederkomswoord in die Nuwe Testament2024-03-05T03:51:25+01:00H.P. Malan van Rhynmalan.vanrhyn@aros.ac.za<p><strong>Φανερόω as a word denoting the second coming in the New Testament.</strong> The purpose of this article is to exegetically determine the meaning and use of φανερόω as a word, denoting the second coming, according to the revelation-historical tradition. A definition of the meaning of φανερόω is formulated following a word study that has been done in a diachronic and synchronic way. Furthermore, translation possibilities for φανερόω in Afrikaans are suggested. In this article, it is also cursorily established what the <em>telos</em> of the revelation of the second coming is where the word φανερόω is used in the New Testament. The findings of the research are: A definition of the meaning of φανερόω as a word for the second coming: It is the deliberate, visible self-revelation of Jesus Christ in public with his second coming, so that God, his Name and his works can be fully known, fulfilled and realised. Two translation possibilities in Afrikaans are proposed. When using a phrase, the following translation possibility is offered: ‘Die openbaring van Jesus Christus met sy wederkoms’ [The revelation of Jesus Christ at his second coming]. If the chosen translation method allows only one word, then ‘wederkomsopenbaring’ [revelation at the second coming] is suggested as a translation possibility. The <em>telos</em> of the revelation of the second coming by means of φανερόω is determined as: To convey knowledge about the second coming; as encouragement to be focused on heavenly things; as encouragement to serve faithfully; as encouragement that service will be rewarded with glory; as an encouragement to persevere in Christ so that believers may have boldness (the right of access) at the second coming; as encouragement to repentance; [<em>kerugma</em>], which leads to the certainty of faith, joy and the strengthening of faith; and so that believers will live holy.</p><p><strong>Contribution:</strong> By means of exegesis in the revelation-historical tradition an original, theological definition of the meaning of φανερόω is provided and the <em>telos</em> of the revelation of the second coming, by means of φανερόω, is determined. Suggestions of how to translate φανερόω in the context of the second coming in Afrikaans, is also provided.</p>2024-02-27T08:00:00+01:00Copyright (c) 2024 H.P. Malan van Rhynhttps://indieskriflig.org.za/index.php/skriflig/article/view/3058Corrigendum: Munus triplex: A pedagogical application of a theological concept2024-03-01T13:08:42+01:00Willem van Vlastuininfo@wvanvlastuin.nlAbraham de Muyncka.demuynck@driestar-educatief.nlNo abstract abvailable.2024-02-22T13:25:00+01:00Copyright (c) 2024 Willem van Vlastuin, Abraham de Muynckhttps://indieskriflig.org.za/index.php/skriflig/article/view/3017Ecclesiastico-pastoral care for social security grant holders in South Africa2024-03-01T13:08:42+01:00Christina Landmanchristina.landman2@gmail.com<p>This article aims to address the gap in research on ecclesiastical and pastoral care for congregational members dependent on government grants from the South African Social Security Agency (SASSA). It emphasises the impact of the dire socio-economic circumstances of congregants, and the role it plays in the life of the ordained pastor of the Uniting Reformed Church in Southern Africa (URCSA), navigating through the dynamics on their daily realities. The primary question addressed is: What amount of care is possible from the side of the church and the pastor to deal with SASSA related problems experienced by congregants? It is based on two types of data: firstly, five semi-structured interviews conducted with five women, three of them mothers who receive a Child Support Grant, and two grandmothers whose teenage daughters receive this grant. A second data set consists of recollections by a pastor who ministers in a community where the only income of most of the inhabitants is SASSA Grant related. Seven stories are told of pastoring needs related to SASSA Grant holders. Applying Narrative Therapy as method, data was analysed and nine themes emerged: (1) The church acknowledging and managing the needs of mothers; (2) the church providing a ‘haven’ for young mothers harassed by the father of the child; (3) pastoring domestic unrest among older grant holders; (4) pastoring congregants who are scammed out of a SASSA Grant; (5) supporting congregants who escape domestic violence through SASSA; (6) the church co-ordinating between significant others; (7) pastoring honour and shame; (8) protecting the elderly; and (9) pastoring conflicting cultural expectations vis-à-vis the SASSA Grant. This article concludes with a summary of and recommendations on ecclesiastico-pastoral care for SASSA Grant holders.</p><p><strong>Contribution:</strong> This article emphasises the importance of a multi-dimensional, non-theoretical approach in providing insight into the reality of ecclesiastical-pastoral care of congregants – care that extends beyond spiritual well-being to the livelihoods of vulnerable communities with various socio-economic needs, particularly those solely dependent on government grants.</p>2024-02-22T06:00:00+01:00Copyright (c) 2024 Christina Landman