scholarly journals Restriction of burial rites during the COVID-19 pandemic: An African liturgical and missional challenge

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Hundzukani P. Khosa-Nkatini ◽  
Peter White
Keyword(s):  
End Of Life ◽  
Special Focus ◽  
Funeral Rites ◽  
African Context ◽  
Burial Rites ◽  
The Dead ◽  
The Church ◽  
Huge Challenge ◽  
Cultural Effect

Burial rites are very common among many Africa communities. In the African context, burials are not the end of life but rather the beginning of another life in the land of the ancestors. In spite of the importance of the African funeral rites, the missional role of the church in mourning and the burial of the dead in the African communities, the COVID-19 pandemic led protocols and restrictions placed a huge challenge on the African religious and cultural practices.Contribution: In the light of the above-named challenges, the article discusses the religious-cultural effect of the pandemic with special focus on the African liturgical and missiological challenges in the context of the COVID-19 restrictions on funerals and burial rites.

scholarly journals A Sociolinguistic Analysis of Gender Differentiation in Yoruba Burial Rites

2019 ◽  
Vol 10 (1) ◽  
pp. 102
Author(s):  
Opoola Bolanle Tajudeen
Keyword(s):  
Technological Advancement ◽  
Oral Literature ◽  
Funeral Rites ◽  
Gender Differentiation ◽  
The World ◽  
Negative Effect ◽  
Language Attitude ◽  
Burial Rites ◽  
The Dead ◽  
Burial Rite

This paper focuses on socio-hermeneutic study of gender differentiation in Yoruba burial rites. There are many types of oral genres in Yoruba society. These genres have different functions for different occasion. In essence, Ìrèmọ̀jé eré ìṣípà ọdẹ (hunters funeral dirge) and ìsàà ró (women funeral dirge) are used during men and women funeral rites respectively in Yoruba land. Ogun deity is the founder of Ìrèmọ̀jé chant. Ogun was the first hunter with many adherents who were hunters too. Before the death of Ogun, he ordered his adherents to chant Ìrèmọ̀jé during his funeral rites. He also instructed them to do the same during the funeral rites of fellow great hunters, that is, the hunters that were succeeded by viable children. Ìrèmọ̀jé ìsipaọdẹ is specifically for men and not for women. Ìsàà ró is the final burial rite for the aged women in Yoruba land. This burial rite marks the exit of the aged women from this world to the world beyond. In essence, ìsàà ró is a traditional send-forth for the dead. This type of burial rite was popular in Yoruba land in those days but it was more popular among the Oyo-Yoruba than other Yoruba ethnic groups. Ìsàà ró burial rite is often performed by the Alágbaà (chief head of masquerade) from Ọ̀jẹ̀ family (family of masquerades). It is mandatory for the children of the dead to perform this final burial rite for their dead mother because if they fail to do it, things may not be moving well for either the dead in the world beyond or for the children she left behind in this world. The emergence of western civilization has made great changes both negatively and positively on the popularity of Ìrèmọ̀jé and Ìsàà ró burial rites respectively. This paper discovered that there is that of valuable documentation of Iremoje/Isipa (Hunting chants and funeral rites for Men) and Isaaro (The final funeral rites for Women) in spite of the existence of enormous works on Yoruba Verbal arts and oral literature. The implication of this finding reveal that if a study of this type is not promoted, Yoruba traditions and valuable oral renditions would be endangered. This could further prompt Yoruba journeys to extinction as many studies have shown that English dominance of Yoruba is changing the language attitude of Yoruba native speakers oral and written discusses. The Yoruba natives have flair for us of English than the use of Yoruba because of the inherent values of English in Nigeria and the world at large. This paper concludes that, despite the negative effect of western education and foreign religions in the foregoing, the technological advancement on Ìrèmọ̀jé and Ìsàà ró has shown that the future of both genres are bright as long as the Yoruba race exists.

Interpreting the Hannah narrative (1 Sm 1:1–20) in light of the attitude of the church in Nigeria towards childlessness

2019 ◽  
Vol 40 (1) ◽  
Author(s):  
Solomon O. Ademiluka
Keyword(s):  
Old Testament ◽  
Christian Ethics ◽  
Contextual Analysis ◽  
African Women ◽  
Samuel 1 ◽  
Child Adoption ◽  
African Context ◽  
The Right ◽  
The Church

The Hannah narrative bears close affinities to the African context with respect to the problem of barrenness. Hence, employing the exegetical approach and contextual analysis, this article examines the narrative in relation to the attitude of the church in Nigeria towards the problem of barrenness among its members. The suffering of Hannah resonates with the travails of childless African women; yet, beyond the weekly or monthly prayer services for them, the church has not exploited these similarities enough to assist its barren members. This article states that the church can organise regular programmes to address issues such as causes of barrenness as well as the role of male and female cells in the conception process. It also needs to teach the right attitude of friends and relatives towards childless couples so as to reduce the psychological effects of childlessness particularly on the women. The church can also identify with childless couples by introducing them to the practices of child adoption and surrogacy when all efforts to have children by the natural process fail. As there will always be childless persons in spite of all efforts to have children, the church has the responsibility to make its members accept the fact that children are a gift from God, and that matrimony must not necessarily end in parenthood. Finally, the church in Nigeria needs to assure childless members that they can live happy and fulfilled lives despite their situation of childlessness.Intradisciplinary and/or interdisciplinary implications: This research involves the disciplines of the Old Testament and Christian Ethics. It examines 1 Samuel 1:1–20 in relation to the attitude of the church in Nigeria towards its childless members, stressing that the church can do more in identifying with them.

scholarly journals Leadership for the church: The shepherd model

2014 ◽  
Vol 70 (1) ◽  
Author(s):  
K. Thomas Resane
Keyword(s):  
Leadership Training ◽  
Special Focus ◽  
Mission Of God ◽  
Course Of Action ◽  
The World ◽  
The Church

The scope of this article is to expand the shepherd model of leadership functions as portrayed by the shepherd metaphor. The identification and the biblical usage of the shepherd and the sheep is explored, with special focus on the role of the shepherd. This role is identified as that of caring, courage, and guidance. The caring function includes activities such as restoration, feeding, watering, grooming, shearing, delivering lambs, leading, and protection. The function of courage focuses on activities of assuming responsibility, serving and participating in change. The function of guidance gives a special highlight on hodegos [leader or guide] – to lead or to guide in regard to a decision or future course of action. This is where the leadership training is based. The conclusion is the call for leaders in the ecclesiastical community to pursue the shepherd-leader model for the advance and the effectiveness of the mission Dei [mission of God] in the world.

scholarly journals “Grid′ba in the Ship” and “Quail in the Forest”: A Reading of the Old Russian Folklore Text

Slovene ◽  
2015 ◽  
Vol 4 (1) ◽  
pp. 356-360
Author(s):  
Vladimir Ya. Petrukhin
Keyword(s):  
Rite Of Passage ◽  
Old Russian ◽  
The World ◽  
Burial Rites ◽  
Wedding Ceremony ◽  
The Dead ◽  
Primary Chronicle ◽  
The Church

In her discussion of the Novgorod Sophia Chronicle, Tatiana V. Rozhdestvenskaya supposed that the folklore text in this source referring to “grid′ba in the ship” and “quail in the forest” is related to burial rites. The text, however, could also be connected with another “rite of passage”—a wedding ceremony, with the wedding retinue in the ship (as matchmakers) and a pie in the stove (as a wedding dish); the quail in the forest seems to be a charm, sending the soul of the deceased female/bride in the guise of a quail to the forest, the world of the dead. Old Russian and Scandinavian parallels—for example, burial in a boat, Olga’s massacre of the Drevlian matchmakers (in the Russian Primary Chronicle), and the attempt described in an Icelandic saga involving the scalding of the bridegroom in the bath—seem to be essential for an interpretation of the text from the Sophia Chronicle. The charm could be intended to prevent the return of a ghost to the world of the living. The charm was perceived as blasphemous in the church, which is why it was crossed out by a pious “censor” and inscribed with the command to “let those hands wither.”

To Comfort Always

2016 ◽  
Author(s):  
David Clark
Keyword(s):  
End Of Life ◽  
Palliative Medicine ◽  
Special Focus ◽  
The United Kingdom ◽  
Philanthropic Organizations ◽  
International Collaborations ◽  
History Of ◽  
Unequal Access ◽  
Specialist Field

Palliative medicine was first recognized as a specialist field in the United Kingdom in 1987. One hundred years earlier, the London-based doctor William Munk had published a treatise on ‘easeful death’ that mapped out the principles of practical, spiritual, and medical support at the end of life. In the intervening years a major process of development took place, which led to innovative services, new approaches to the study and relief of pain and other distressing symptoms, a growing interest in ‘holistic’ care for those with advanced disease, and a desire to gain more recognition for end-of-life care. This book traces the history of palliative medicine, from its nineteenth-century origins, to its modern practice around the world today. It takes in the changing meaning of ‘euthanasia’; assesses the role of religious and philanthropic organizations in the creation of homes for the dying; and explores how twentieth-century doctors created a special focus on the care of those for whom cure or recovery is not possible. To Comfort Always traces the rise of clinical studies, academic programmes, and international collaborations to promote palliative care. It examines the continuing need to provide evidence in support of development and assesses the dilemmas of unequal access to services and pain-relieving drugs, as well as the periodic accusations of creeping medicalization within the field. The first history of its kind, it concludes with some reflections on the achievements of palliative medicine to date and the challenges that remain.

Church leaders and parishioners speak out about the role of the church in advance care planning and end-of-life care

2020 ◽  
pp. 1-7 ◽  
Author(s):  
Danetta Hendricks Sloan ◽  
Tamryn F. Gray ◽  
Darriel Harris ◽  
Theodora Peters ◽  
Anne Belcher ◽  
...  
Keyword(s):  
African American ◽  
End Of Life ◽  
Advance Care Planning ◽  
End Of Life Care ◽  
Well Being ◽  
Care Planning ◽  
Life Care ◽  
Advance Care ◽  
The Church

Abstract Objective Despite the increased focus on improving advance care planning (ACP) in African Americans through community partnerships, little published research focused on the role of the African American church in this effort. This study examines parishioner perceptions and beliefs about the role of the church in ACP and end-of-life care (EOLC). Method Qualitative interviews were completed with 25 church members (parishioners n = 15, church leader n = 10). The coding of data entailed a direct content analysis approach incorporating team experts for final themes. Results Seven themes emerged: (1) church role on end-of-life, (2) advocacy for health and well-being, (3) health literacy in EOLC, (4) lay health training on ACP and EOLC, (5) church recognized as a trusted source, (6) use of church ministries to sustain programs related to ACP and EOLC, and (7) community resources for EOLC needs. Significance of results The church has a central role in the African American Community. These findings suggest that involving African American churches in ACP and EOLC training can have a positive effect on facilitating planning and care during illness, dying, and death for their congregants.

scholarly journals Sharing in God�s surprise: The place and role of the Department of Science of Religion and Missiology at the University of Pretoria

2009 ◽  
Vol 30 (3) ◽  
Author(s):  
Pieter G.J. Meiring
Keyword(s):  
South Africa ◽  
The Third ◽  
The Past ◽  
University Of Pretoria ◽  
Close Relationship ◽  
African Context ◽  
Science Of Religion ◽  
The University ◽  
The Church

During the centenary year of the University of Pretoria (2008), the Department of Science of Religion and Missiology took stock of its activities during the past 55 years, since the first professor in Missiology, H.D.A. du Toit, was appointed. In his wake a number of missiologists followed � C.W.H. Boshoff, D. Crafford, P.G.J. Meiring, J.J. Kritzinger, P.J. van der Merwe, A.S. van Niekerk and C.J.P. Niemandt � each of whom has contributed to the formation of hundreds of ministers and missionaries, as well as to the development of missiology and science of religion in South Africa through their research and writings. In this article, the place of missiology among the other theological disciplines at the University of Pretoria is discussed, together with an analysis of the nature and the mandate of missiology and science of religion in South Africa in our day. This article discusses five specific challenges to missiology at the beginning of the third millennium, namely to maintain its theological �roots�; to operate in close relationship with the church; to focus on our African context; to concentrate on a relevant agenda; and to develop a responsible methodology. Attention is given to some of the more important publications by members of the Department.

scholarly journals Liturgy and Landscape—Re-Activating Christian Funeral Rites through Adaptive Reuse of a Rural Church and Its Surroundings as a Columbarium and Urn Cemetery

Religions ◽  
2020 ◽  
Vol 11 (8) ◽  
pp. 407
Author(s):  
Samuel Goyvaerts ◽  
Nikolaas Vande Keere
Keyword(s):  
Vatican Ii ◽  
Design Research ◽  
Adaptive Reuse ◽  
Rural Landscape ◽  
Rural Church ◽  
Funeral Rites ◽  
Funeral Rite ◽  
The Dead ◽  
The Village ◽  
The Church

We present the design research for the adaptive reuse of the St. Odulphus church as a columbarium in the village of Booienhoven (BE). Surrounded by agriculture, the site is listed as a historic rural landscape. The small neoclassical church is no longer in use for traditional Catholic services and is abandoned. Positioned on an isolated “island”, it has the appropriate setting to become a place to remember and part from the dead. Instigated by the municipality, and taking into account the growing demand for cremation, we present topological research on three different liturgical and spatial levels: 1/the use of the church interior as a columbarium and for (funeral) celebration, 2/the transformation of the “island”, stressing the idea of “passage” and 3/the layering of the open landscape reactivating the well-spring and its spiritual origins. Based on the reform of the funeral rite after Vatican II, we propose a layered liturgy that can better suit the wide variety of funeral services in Flanders today, while at the same time respecting its Catholic roots. Rather than considering the reuse of the church a spiritual loss, we believe that it can offer the opportunity to reinforce and open up the traditional, symbolic and ritual meaning of the Christian liturgy to the larger community. As such, this case is an excellent example of how, in exploring new architectural and liturgical questions, religious sites can be transformed into contemporary places for spirituality.

The Prophet as Mentor: A Crucial Facet of the Biblical Presentations of Moses, Elijah, and Isaiah

2007 ◽  
Vol 15 (2) ◽  
pp. 155-172 ◽  
Author(s):  
Rickie Moore
Keyword(s):  
Old Testament ◽  
Social Groups ◽  
Mentoring Relationships ◽  
Special Focus ◽  
The Common ◽  
The Church

AbstractContrary to the common stereotype of the ancient Israelite prophet as a ‘lone ranger’, the Old Testament yields a significant amount of evidence that prophets nurtured and were nurtured by supportive social groups within which attention is given particularly to mentoring relationships. This is brought to special focus and emphasis in the Elijah-Elisha materials, but it can also be found in the biblical presentations of other leading prophetic figures, especially Moses and Isaiah. This paper examines these materials for the insights they yield on the matter of the role of the Hebrew prophet as mentor. Some concluding reflections are offered as to how these insights can inform prophetic ministry in the church today.

scholarly journals Exchanges with the Dead

2020 ◽  
Vol 176 (4) ◽  
pp. 475-503
Author(s):  
Frédéric Laugrand ◽  
Antoine Laugrand ◽  
Jazil Tamang ◽  
Gliseria Magapin
Keyword(s):  
End Of Life ◽  
Good Life ◽  
Well Being ◽  
The Philippines ◽  
Its Sequences ◽  
Cordillera Central ◽  
Indigenous Group ◽  
Burial Rites ◽  
The Dead ◽  
The Many

Abstract The Ibaloy, an indigenous group of the Cordillera Central in the Philippines, perform complex burial rites. Often when someone falls ill, they also exhume human remains, a practice that has not received the attention it deserves in a cosmology where animism and analogism are intertwined. Here, we describe a variant of the késheng ja waray batbat ritual observed in 2017, the timeline of its sequences, and the many objects and acts it involves. This ritual is key to the exchanges that the living make with the dead. In it, pigs act more as ‘connectors’ than as sacrificial offerings, and their flesh, blood, and karashowa (soul) are used and shared. This three-day ritual questions death as the end of life, and sheds light on the extent to which Hertz’s ‘second funeral’ concept is useful in understanding the relationships between the living and the dead. It also illuminates how the dead need continuous help from the living and vice versa. Both groups strive to reach a state of diteng (well-being, healthiness) which can be reached only after the dead themselves experience it, thanks to the efforts of the living who take care of their remains and make offerings to them. Then, luck and prosperity can be expected from the dead. These exchanges appear to be necessary to live a good life, and they must be repeated and maintained at all cost.

Sign in / Sign up

Export Citation Format

Share Document