scholarly journals Riglyne vir die prediking oor wysheidsliteratuur, toegespits op die boek Spreuke

1991 ◽  
Vol 25 (3) ◽  
Author(s):  
H. F. Van Rooy

The aim of this paper is to give guidelines for preaching on the wisdom literature of the Old Testament, concentrating on the book of Proverbs. As background for the guidelines, wisdom and wisdom literature are defined and attention is given to the forms of wisdom literature, problems regarding the preaching on wisdom literature and relevant information on the book of Proverbs. In many circles Proverbs is largely ignored in preaching to the detriment of the church's preaching. Preaching on wisdom forces the preacher to apply the guidelines practically and to touch on the daily life of the members of his congregation. Twelve guidelines are given and they are applied to three examples from Proverbs.

2014 ◽  
Vol 70 (3) ◽  
Author(s):  
Wouter C. Van Wyk

The contribution that Professor Pieter M. Venter has made to the study of the Old Testament during his academic and ecclesiastic career is reviewed. After a brief biographical introduction, the article surveys the development of his research interests, focusing specifically on his contributions to the study of wisdom literature, narratives and narratology, second temple literature, the formation of the canon, and Old Testament Theology. The review concludes with reference to his way of practising critical theology, taking full cognisance of research into the linguistic, historical critical, narratological and ideological aspects of Old Testament texts, but always with a sensitivity for the needs of the church as interpretive community.


1960 ◽  
Vol 13 (1) ◽  
pp. 1-32
Author(s):  
Ragnar Bring

In The New Testament the word ‘Law’ is largely equivalent to what we today call the Old Testament. But there are exceptions to this use of the term. The Law sometimes designates the Pentateuch. This is the case in the liturgy of the Synagogue. But for the Jews the term ‘Law’ also could include their entire religious tradition. It governed the daily life of the people—not only in matters of what we call worship, morality, ethics or religion but also in matters legal, social and political. Additions to the commandments found in the Pentateuch and the commentaries that had been added and still were being added, were not thought to be something foreign to the law. It was thought that they simply applied what the Scriptures said. The phrase ‘it has been said to them of old times’ is often understood as being merely a formula of disapproval, since in the Gospels Jesus criticised these rules. But their original purpose was to continue the tradition of which the Scriptures were the core. Their contemporary significance was manifest in the constantly renewed discussion of how they were to be interpreted and applied. For this purpose casuistic rules were needed, that took into account all the concrete situations of life. Thus a lawabiding Jew could always know how he had to act.


2014 ◽  
Vol 70 (3) ◽  
Author(s):  
Ananda Geyser-Fouche

Discernment () in the Old Testament. Discernment is one of the concepts that urge each and everyone to think critically and anew. The concept of a never-ending spiral of thinking is very familiar in the circles of reformed churches. This concept is also known from the wisdom literature in the Old Testament. The realisation that you do not know, means approaching the ability to grasp something of wisdom. In order to find out what the Old Testament is saying about ‘discern’, I did a textual research on the two Hebrew words: and I apply the results of this research to the context of the church (with specific reference to the ‘Nederduitsch Hervormde Kerk van Afrika’ [NH Church]) attempting to find out what the church’s responsibility is with regards to what is really important (i.e. discernment).


2019 ◽  
Author(s):  
Sarah Havens Sperry ◽  
Thomas Richard Kwapil

Background: Bipolar psychopathology is characterized by affective dysregulation independent of mood episodes. However, previous research has relied on laboratory-based emotion-eliciting tasks or retrospective questionnaires that do not take into account temporal dynamics of affect. Thus, the present study examined affective dynamics (reactivity, variability, instability, and inertia) of low and high arousal negative affect (NA) and positive affect (PA) in daily life in those at risk for bipolar psychopathology. Methods: Undergraduates (n=135) completed the Hypomanic Personality Scale and experience sampling surveys assessing affective experiences 8 times daily for 7 days. Results: HPS scores were associated with greater reactivity of NA when experiencing negative or stressful events, variability of NA (high and low arousal) and PA (high arousal), and instability of NA and PA (high and low arousal) in daily life. HPS scores were associated with a high probability of acute increases in NA and PA and were unassociated with levels of inertia. Limitations: This study only examined short-term dynamics over 7 days. Future studies should model both short- and long-term dynamics and whether these dynamics predict behavioral outcomes. Conclusions: These results provide evidence that bipolar spectrum psychopathology is characterized by reactivity of NA as well as variability, instability, and acute increases in NA and PA in daily life over-and-above mean levels of affect. Modeling affective dynamics may provide context-relevant information about the course and trajectory of bipolar spectrum psychopathology and should facilitate the use of experience sampling methodology to study and intervene in mood lability in patients with bipolar disorders.


Author(s):  
Paul M. Blowers

Early Christian interpretation of Scripture on the theme of creation not surprisingly gave considerable attention to the Genesis account of the origins of the world, in part to counter the claims of Graeco-Roman cosmology, but more importantly to expound the latent theological meaning of the many details of the biblical cosmogony. But patristic exegetes were also keen on the fact that ‘creation’ in the Bible implied far more than beginnings; indeed, it designated the whole economy (oikonomia) of the Creator’s ongoing relation to the creation as set forth in sacred history and as requiring the further interpretative lenses of Christology, soteriology, and eschatology. Early Christian interpreters plumbed a wide variety of Old Testament texts beyond Genesis (especially the Psalms, Deutero-Isaiah, and the Wisdom literature). In their New Testament commentary they focused on such motifs as the subjection of creation to ‘vanity’, the work of Jesus Christ in recapitulating God’s creative purposes, and the eschatological renewal and transformation of the created universe in its relation to human salvation.


Author(s):  
Katharine J. Dell

The concern of this chapter is to explore the possibility of a vibrant and living wisdom tradition in the pre-exilic period. Whilst this used to be a ‘given’ of scholarship, the tendency towards later and later dating in recent scholarship has led to the need to reaffirm such ideas. Three approaches are taken—first a literary-historical one; second a theological one, and finally a comparative one. The focus is on the book of Proverbs, since it is arguments on the relative dating of parts of Proverbs that are of major concern, as well as the wider issue of whether the thought-world of wisdom was in the consciousness of early Israelites. It is found that there is a closer relationship of ‘wisdom literature’ to mainstream Yahwism than has often been thought with the key theological theme of God as creator providing an essential link. Links of the theological outlook of Proverbs with other parts of the Hebrew Bible/Old Testament and with the ancient cultures of the ancient Near East confirm these conclusions.


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