St Cadoc and the healing of the deaf

Church and government within a constitutional state. The prophetic calling of the church towards the South-African government With the transition to a new political dispensation in South Africa, a constitutional state has been established. A typical characteristic of this new dispensation is that the government remains neutral while the executive powers are subject to the Bill of Human Rights. The question of how the church can realize its prophetic task towards the government within the context of a constitutional state is highlighted in this article. The central theoretical argument is that a constitutional state that acknowledges fundamental rights provides an excellent opportunity for the church to fulfil its prophetic calling within the South African context. The church can contribute to a just society by prophetic testimony within the perspective of the kingdom of God.

The Church in the South American Republics.

Hispanic American Historical Review ◽

10.2307/2507567 ◽

1936 ◽

Vol 16 (3) ◽

pp. 388 ◽

Cited By ~ 1

Author(s):

Mary Watters ◽

Edwin Ryan

Keyword(s):

South American ◽

The South ◽

The Church

Transcending the colonial gaze: Empathy, agency and community in the South Pacific photography of John Watt Beattie1

Journal of New Zealand & Pacific Studies ◽

10.1386/nzps_00035_1 ◽

2020 ◽

Vol 8 (2) ◽

pp. 151-170 ◽

Cited By ~ 1

Author(s):

Terry M. Brown

Keyword(s):

Solomon Islands ◽

South Pacific ◽

British Colonialism ◽

The South ◽

The Pacific ◽

Norfolk Island ◽

The Church

For three months in 1906, John Watt Beattie, the noted Australian photographer – at the invitation of the Anglican Bishop of Melanesia, Cecil Wilson – travelling on the church vessel the Southern Cross, photographed people and sites associated with the Melanesian Mission on Norfolk Island and present-day Vanuatu and Solomon Islands. Beattie reproduced many of the 1500-plus photographs from that trip, which he sold in various formats from his photographic studio in Hobart, Tasmania. The photographs constitute a priceless collection of Pacific images that began to be used very quickly in a variety of publications, with or without attribution. I shall examine some of these photographs in the context of the ethos of the Melanesian Mission, British colonialism in the Solomon Islands, and Beattie’s previous photographic experience. I shall argue that Beattie first exhibited a colonial gaze of objectifying his dehumanized exotic subjects (e.g. as ‘savages’ and ‘cannibals’) but with increased familiarity with them, became empathetic and admiring. In this change of attitude, I argue that he effectively transcended his colonial gaze to produce photographs of great empathy, beauty and longevity. At the same time, he became more critical of the colonial enterprise in the Pacific, whether government, commercial or church.

Tracing the Theological Development of the South African Baptismal Rites: The Journey to An Anglican Prayer Book 1989 and Beyond

Anglican Theological Review ◽

10.1177/000332861709900105 ◽

2017 ◽

Vol 99 (1) ◽

pp. 45-64

Author(s):

Andrew-John Bethke

Keyword(s):

South Africa ◽

South African ◽

Source Material ◽

Church Membership ◽

The South ◽

Valuable Source ◽

Prayer Book ◽

Church Unity ◽

Common Prayer ◽

The Church

This essay analyzes the theological changes which are reflected in successive revisions of Southern Africa's Anglican liturgy from 1900 to 1989. The following liturgies are examined: A Book of Common Prayer—South Africa (1954); Proposals for the Revision of the Rites of Baptism and Confirmation (1967); the Church Unity Commission's ecumenical liturgies in the 1970s; Birth and Growth in Christ (1984); and An Anglican Prayer Book 1989. The article also includes valuable source material which influenced the revised liturgies, including two official reports on the theology of baptism and confirmation. The author finds that theological uncertainty surrounding the underpinning of current rites brings into question whether full church membership is actually granted during baptism.

Archaeological excavations in St Giles' Cathedral Edinburgh, 1981-93

Scottish Archaeological Internet Reports ◽

10.9750/issn.1473-3803.2006.22 ◽

2006 ◽

Vol 22 ◽

Cited By ~ 1

Author(s):

Mark Collard ◽

John Lawson ◽

Nicholas Holmes ◽

Derek Hall ◽

George Haggarty ◽

...

Keyword(s):

Early Church ◽

Limited Evidence ◽

The South ◽

14Th Century ◽

15Th Century ◽

12Th Century ◽

East End ◽

Formed Part ◽

The Church

The report describes the results of excavations in 1981, ahead of development within the South Choir Aisle of St Giles' Cathedral, and subsequent archaeological investigations within the kirk in the 1980s and 1990s. Three main phases of activity from the 12th to the mid-16th centuries were identified, with only limited evidence for the post-Reformation period. Fragmentary evidence of earlier structural remains was recorded below extensive landscaping of the natural steep slope, in the form of a substantial clay platform constructed for the 12th-century church. The remains of a substantial ditch in the upper surface of this platform are identified as the boundary ditch of the early ecclesiastical enclosure. A total of 113 in situ burials were excavated; the earliest of these formed part of the external graveyard around the early church. In the late 14th century the church was extended to the south and east over this graveyard, and further burials and structural evidence relating to the development of the kirk until the 16th century were excavated, including evidence for substantive reconstruction of the east end of the church in the mid-15th century. Evidence for medieval slat-bottomed coffins of pine and spruce was recovered, and two iron objects, which may be ferrules from pilgrims' staffs or batons, were found in 13th/14th-century burials.

The Date of the Mosaics of the Rotunda at Thessaloniki

Papers of the British School at Rome ◽

10.1017/s0068246200011247 ◽

1970 ◽

Vol 38 ◽

pp. 183-187 ◽

Cited By ~ 2

Author(s):

Michael Vickers

Keyword(s):

Eighth Century ◽

Fifth Century ◽

Second Phase ◽

Main Body ◽

The South ◽

East And West ◽

The City ◽

The Church

In a recent important article on the mosaics of the basilica of St. Demetrius at Thessaloniki, R. S. Cormack proposes a list of churches in the city with mosaics ‘for which a late fifth century date must be considered.’ The list comprises the Acheiropoietos basilica, the first phase of the basilica of St. Demetrius, and Hosios David. The purpose of this article is to show that the mosaics of the second phase of the Rotunda (now known as the church of St. George) should be included in Cormack's list.The first thing to note about the Rotunda mosaics is that there has been less than unanimity concerning the date of their construction. Volbach, Lazarev and Cormack, amongst others, follow Dyggve and Torp in dating the mosaics to c. 400 or slightly earlier; Diehl and Dalton dated them to the fifth century, Weigand to the sixth and Holtzinger to the seventh or eighth century, all on largely stylistic grounds. What are obviously needed are some objective dating criteria, and these are to be found, not so much in the mosaics themselves, but rather in the building fabric and the furniture of the converted Rotunda. The conversion of the Rotunda, incidentally, consisted of the blocking of an opaion in the cupola and the addition of an ambulatory, a monumental entrance to the south, an apse to the east (Plate XXIII) and various subsidiary buildings to east and west. The mosaics were placed in the cupola and in the niches which connected the main body of the Rotunda with the ambulatory.

Afghanistan

Christianity in South and Central Asia ◽

10.3366/edinburgh/9781474439824.003.0009 ◽

2019 ◽

pp. 95-106

Author(s):

Anthony Roberts

Keyword(s):

Civil War ◽

Everyday Life ◽

Fourth Century ◽

Concerted Effort ◽

The South ◽

The West ◽

The North ◽

Central Highlands ◽

Soviet Invasion ◽

The Church

With Turkic and Tajik peoples to the north, Tajiks and Pashtuns in the west, ethnic Hazaras in the central highlands and the Pashtuns to the south and east, Afghanistan’s diversity stems from its history as a regional crossroads. Christianity began in Afghanistan in the fourth century and was later revived by missionaries in the frontier areas, but there was little concerted effort to spread the faith until after 1945, when the Pashtun monarchy sought to modernise Afghanistan. However, the Soviet invasion prompted fighters to repel the forces under the banner of Islam. Amidst a civil war, Christian NGO’s continued until expelled by the Taliban in 2001. The new government allowed Christian NGO’s to expand into new areas of the country. For the sake of believers’ security the most visible fellowships have been limited to foreigners. Most find it difficult to sustain everyday life in the country while openly professing Christianity due to ostracism from society. While Islam has been linked with Afghan identity, worldview has begun to change. Unfortunately, there has been an exodus of Afghan believers, usually after social and legal ostracism. Nevertheless, due to sacrifices by Afghan believers, the church is growing in numbers despite all the challenges.

The Not-So-New Southern Religion

The Long Southern Strategy ◽

10.1093/oso/9780190265960.003.0008 ◽

2019 ◽

pp. 225-258

Author(s):

Angie Maxwell ◽

Todd Shields

Keyword(s):

Social Status ◽

White Supremacy ◽

White Identity ◽

The South ◽

White Southerners ◽

Southern Religion ◽

White Voters ◽

Sacred Canopy ◽

The Church ◽

Evangelical Protestant

In an effort to win southern white voters, the GOP embraced the old southern religion turning the church faithful into the party loyal. They did so because in many parts of the South, the church remains the central institution defining, organizing, and politicizing its surrounding community. A “sacred canopy” drapes over the region, where there is a common cosmology that is intractable from southern white identity, including its reverence for white supremacy and patriarchy. In general, as a block, white southerners were more evangelical, Protestant, fundamentalist, and moralist than the rest of the country. The not-so-new southern religiosity satisfies an appetite for certainty, conformity, and even social status. As a means to solidify southern white support, the Long Southern Strategy framed southern white Christianity as under attack and cast the GOP as its protector, the price of which is increased cultural defensiveness, anxiety, fear, and distrust.

Kerk, volk en owerheid in die 1858-grondwet van die Zuid-Afrikaansche Republiek

HTS Teologiese Studies / Theological Studies ◽

10.4102/hts.v51i2.1406 ◽

1995 ◽

Vol 51 (2) ◽

Author(s):

W. A. Dreyer

Keyword(s):

Sixteenth Century ◽

The Netherlands ◽

South African ◽

Old Testament ◽

The South ◽

History Of ◽

History Of The South ◽

The Church

Church, people and government in the 1858 constitution of the South African Republic During the years 1855 to 1858 the South African Republic in the Transvaal created a new constitution. In this constitution a unique relation-ship between church, people and government was visible. This relationship was influenced by the Calvinist confessions of the sixteenth century, the theology of W ά Brakel and orthodox Calvinism, the federal concepts of the Old Testament and republican ideas of the Netherlands and Cape Patriots. It becomes clear that the history of the church in the Transvaal was directly influenced by the general history of the South African Republic.

Reformed Churches in South Africa’s strategies for poverty reduction in urban communities

In die Skriflig/In Luce Verbi ◽

10.4102/ids.v48i1.1788 ◽

2014 ◽

Vol 48 (1) ◽

Cited By ~ 2

Author(s):

Motshine A. Sekhaulelo

Keyword(s):

Urban Communities ◽

South African ◽

Poverty Reduction ◽

Urban Community ◽

Prosperity Gospel ◽

The South ◽

The Poor ◽

Poverty And Inequality ◽

Reformed Churches ◽

The Church

This article investigates and outlines the strategies, which the Reformed Churches in South Africa (RCSA) can employ for poverty alleviation in the South African urban communities. By RCSA, the author refers to the local churches that constitute a familyof churches or church organisation. It is important to note that, historically, the churches stood at the forefront of giving freely to the poor, caring for widows, taking in destitute orphans, visiting the sick, and caring for the dying. Despite this long and often appreciated legacy of support for the poor and the needy, the church ceased or slowed to provide such ministry. This was probably due to the emphasis on the ’social gospel’ in liberal theology,which many churches began to view with deep suspicion. In talking about the church’s stance towards poverty, it should also be noted that, historically, the poor have suffered due to those churches that, without warrant, preach the health, wealth and prosperity gospel, incorrectly stating that God wants everyone to be equally rich. By promoting false hope about the prospects for overnight success through prayer and tithing, some of these churches take advantage of a vulnerable congregation that is often desperate for an improvement in their economic circumstances. This article investigates not only the complex of poverty and inequality in the South African (SA) urban community, but also the prophetic calling of the RCSA with respect to poverty today. The conclusion arrived at is that poverty and inequality persist in the urban community whilst the church, both as institution and organism, should be able to study and respond positively to the dynamics involved in urban poverty.Die Gereformeerde Kerke in Suid Afrika (GKSA) se strategieë vir armoedeverligtingin stedelike gebiede. Hierdie artikel ondersoek en skets die strategieë wat die GKSA kan benut om armoede in stedelike gebiede te verlig. Die GKSA verwys na plaaslike kerke wat ’n familie van kerke of kerkorganisasies uitmaak. Dit is belangrik om kennis te neem van die feit dat die kerk, reg deur die geskiedenis, op die voorpunt was om vryelik aan armes te voorsien, vir die weduwees te sorg, weeskinders in te neem, siekes te besoek en sterwendeste versorg. Ten spyte van hierdie lang en meestal gewaardeerde nalatenskap aan armes en behoeftiges, het hierdie bediening deur die kerk afgeneem en is in baie gevalle gestaak. Dit is waarskynlik as gevolg van die klem wat in die bevrydingsteologie op die ‘sosialeevangelie’ geplaas is en tans deur baie kerke met agterdog bejeën word. Wanneer die kerk se houding teenoor armoede ter sprake kom, moet ’n mens in gedagte hou dat, histories gesproke, die armes as gevolg van die kerk ly – kerke wat sonder waarborg die gesondheidsen voorspoedteologie verkondig het en wat valslik voorgegee het dat dit God se wil is dat almal ewe ryk moet wees. Deur die vals vooruitsigte voor te hou om oornag deur gebed en uit offergawes ryk te word, is kwesbare gemeentelede wat desperaat was vir die verbetering van hulle ekonomiese omstandighede uitgebuit. Hierdie artikel ondersoek nie net die kompleksiteit van armoede en ongelykhede in die stedelike gemeenskappe van Suid-Afrika nie, maar ook die profetiese roeping van die GKSA met betrekking tot armoede vandag. Die gevolgtrekking is dus dat armoede en ongelykheid voortduur in stedelike gebiede terwyl die kerk as instituut sowel as organisme die bevoegdheid moes hê om die dinamiek wat deel van stedelike armoede uitmaak, te bestudeer en positief daarop te reageer.