scholarly journals Filosofies-teologiese uitgangspunte van ‘missionale’ kerkwees: ’n Kritiese evaluering

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Jaco Kruger
Keyword(s):  
South Africa ◽  
Important Implication ◽  
Research Question ◽  
Missional Church ◽  
The World ◽  
First Millennium ◽  
Static View ◽  
The One ◽  
The Church

In hierdie artikel word ’n perspektief gebied op die tendens wat min of meer sedert die aanvang van die millennium ook in Suid Afrika posgevat het, naamlik om die kerk as diemissionale kerk te tipeer. Hierdie ontwikkeling in die nadenke oor die kerk is oënskynlik ’n reaksie op ’n vroeëre, statiese siening van die kerk, waar meer op die kerk as instelling gefokus is en wat funksioneer deur mense nader te trek en deel te maak van die instelling. In teenstelling hiermee wil die missionale kerk in haar benadering by God self begin, as die sendende God en van daar ’n meer dinamies-kommunikatiewe siening van kerkwees ontwikkel. Laasgenoemde beteken dat die kerk veel meer binne die kultuur van die wêreld aanwesig is om daar op ’n nuwe werklikheid te wys. Die navorsingsvraag wat in hierdie artikel gevra word, het te make met die filosofies-teologiese vertrekpunte van die missionale kerkweesbenadering. Watter siening van die verhouding tussen God en die skepping, oftewel die transendente en die immanente, lê ten grondslag van hierdie benadering? Watter invloed het die inagneming van filosofies-teologiese oorwegings op die beoordeling van die missionale kerkgedagte? Hierdie vrae word beantwoord deur die opvatting van missionale kerkwees, asook die institusioneel-kontraktuele opvatting van kerkwees waarteenoor dit reageer, teen die agtergrond van die sakramentele verstaan van die kerk te plaas. Die sakramentele verstaan van die kerk was deel van die deelnemende wêreldbeeld wat vir die eerste millennium van die kerk se lewe as vanselfsprekend aanvaar is.This article presents a perspective on the growing tendency – also in South Africa – to characterise the church as missional. Thinking of the church in missional terms is apparently in reaction against an earlier, static view that focused on the church as an institution, and more specifically, an institution that functions by drawing people to itself. In contrast, the missional approach to church wants to start with God, as the One that sends, and from that perspective develops a more dynamic and communicative conception of the church. An important implication of this would be to have the church much more present in and to the culture of the world, in order to effectively point to a new reality. The research question informing this article has to do with the philosophical and theological underpinnings of the missional church approach. What assumptions about the relation between God and creation, or transcendence and immanence, underlie this approach? What implications would the consideration of the philosophical and theological assumptions underlying the missional church movement have for its evaluation? These questions are answered by placing the missional notion of the church, as well as the institutional-contractual notion against which it reacts, against the background of a sacramental understanding of the church. The latter was the notion of the church that was almost universally taken for granted in the first millennium of the church’s existence.

scholarly journals Strome van lewende water: Nuwe-Testamentiese perspektiewe op die missionêre karakter van die kerk

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Flip P.J. Buys
Keyword(s):  
South Africa ◽  
North America ◽  
Missional Church ◽  
The World ◽  
God's Mission ◽  
Reformed Churches ◽  
The Uk ◽  
Missional Churches ◽  
The Church ◽  
International Phenomenon

Oor ’n wye front word besorgdheid uitgespreek oor die stagnering en kwynende getallegroei van hoofstroom-reformatoriese kerke in Suid-Afrika. Die besorgdheid word egter ook uitgespreek dat predikante en kerke in hulle ywer om kerklike vernuwing teweeg te bring, soveel kompromieë maak dat die kerk sy eie aard as heilge volk van God in die wêreld verloor. Daar is ’n internasionale tendens te bespeur by reformatoriese kerke, in Suid-Afrika, Noord Amerika, Australië, Nederland, Duitsland en die Verenige Koninkryk om die na-binne-gerigtheid van kerke om te draai om werklik missionêre kerke te kan wees. Daar is ook tekens van ’n groeiende ontwakende passie om die onbereikte taalgroepe tot by die uithoeke van die aarde te bereik met die evangelie. Daar is oor ’n wye front lewendige debatte aan die gang wat vra vir ’n herevaluering van oorgeërfde ekklesiologiese tradisies en gebruike en ’n herbesinning oor Bybelse beginsels. In die lig van hierdie ontwikkelings is die doel van hierdie artikel om Nuwe-Testamentiese beginsels op te som en te onderstreep en as boustene aan te bied om die profiel van ’n missionêre kerk te skets. Grave concerns are expressed about the decline of mainline reformed churches in South Africa, especially the Reformed Churches in South Africa. At the same time fears are expressed that efforts to facilitate renewal in churches in order to become healthy and more effective missional churches, are making too many compromises with the gospel, so that the church is in danger of losing its very character as God’s holy people in the world. There is also an international phenomenon of reformed and evangelical type churches in North America, the Netherlands, Germany, the UK and Australia endeavouring to outgrow their ingrown vision and become part of God’s mission to reach unreached people groups in every corner of the world. There are lively debates on reviewing and rethinking inherited ecclesiological theological traditions and practices in churches. This article endeavours to gather basic building bricks by summarising and emphasising the most basic New Testament principles for outlining the profile of a missional church.

partakers of the Spirit. There are no special classes of Spirit-bearers, no separate groups of Spirit-filled believers. Fullness of life in the Spirit, participation in the abundant life in the Spirit, is a common possession of the whole Church, although not appropriated in equal measure by all . . . The statement stresses the plurality but not equality of charisms. As mani-festations of the Spirit – ‘inseparable but not identical’ – spiritual gifts are constitutive both of the nature of the church and of ‘the nature of the Christian life in its communitarian and individual expression’. In this sense every Christian is a charismatic and therefore has a ministry to the church and the world. A radical equality of charisms and ministries is not a principle of church life. One must also say that the charisms of the Spirit are without number. Finally, one of the bonds which binds laity and the hierarchy is the one Spirit manifesting himself in different service functions. . . . Irenaeus said: ‘Where the Church is, there is the Spirit, and where the Spirit of God is, there is the Church . . .’ Charism is a principle of order in the Church in such a way that there is no distinction between the insti-tutional and the charismatic Church.

2003 ◽  
pp. 276-278
Keyword(s):  
Spiritual Gifts ◽  
Christian Life ◽  
Church Life ◽  
The World ◽  
The One ◽  
The Church ◽  
Special Classes

scholarly journals Die kerk: ’n Verenigende of verdelende faktor in die ontwikkeling van Suid-Afrika?

1989 ◽  
Vol 45 (4) ◽  
Author(s):  
F. E. Deist
Keyword(s):  
South Africa ◽  
The State ◽  
Political Strategies ◽  
The World ◽  
The Church

The church: A unifying or dividing factor in the development of South Africa? In South Africa churches have, by mystifying institutions, beliefs, prejudices, political strategies, violence and theological views, contributed towards ethnocentrism, egotism, etc. The church will have to demystify these institutions and views in order to prevent theomachy, sacrifice its Constantine privileges, and become the servant of the world - whether the state allows it to function publically or not - in order to contribute towards peace.

scholarly journals Religious Aspect of Colonization of Western Siberia

2020 ◽  
pp. 78-82
Author(s):  
K.S. Matytsin
Keyword(s):  
Western Siberia ◽  
Russian Empire ◽  
Old Believers ◽  
The World ◽  
Main Period ◽  
The Russian Empire ◽  
The One ◽  
Doctrine Of The Church ◽  
Religious Reasons ◽  
The Church

The main period of development of new territories of Western Siberia that located outside the borders of the Russian Empire falls on the period from the end of the 18th to the beginning of the 19th centuries. This is due to the Old Believers processes. It was found that the main reasons for the colonization of Western Siberia were: on the one hand, the resumption of repressive policies towards the Old Believers in Altai by the state and the official church, in connection with the transfer of the Kolyvan-Voskresensky factories under the control of the Cabinet; on the other hand, the creation of new dogmatics current of the Old Believers. The latter allowed the Old Believers to reconsider their attitude to historical events, power, and the sacraments of the church. Thus, in the study we identified three interrelated areas ofbespopov's thought: eschatology (the doctrine of the end of the world), ecclesiology (the doctrine of the church), soteriology (the doctrine of salvation). Having established that the confessional composition of the Old Believers, who were the founders of settlements in Western Siberia we came to the conclusion that the development of these territories took place for religious reasons.

scholarly journals Sending in die kerk: ’n Gevallestudie

1992 ◽  
Vol 13 (1) ◽  
pp. 41-55
Author(s):  
J. J. Kritzinger
Keyword(s):  
South Africa ◽  
Dutch Reformed ◽  
Church Members ◽  
Reformed Church ◽  
Factors Influencing ◽  
The World ◽  
The Republic ◽  
The Church ◽  
Significant Factors

Mission in the church: A case study Based on an enquiry into mission interest in the NG Church. Although there can be no doubt that mission is the essential task to which God called the church into being, to be his witness in the world, the empirical church often shows very little awareness of this. This article relates some results of research done in the Dutch Reformed Church in the Republic of South Africa on the church members’ interest in and involvement with mission. Some of the significant factors influencing the missionary interest of the members were (a) their personal spirituality and activities within the church, (b) their political leanings, and (c) the missionary preaching and enthusiasm of the ministers. A few aspects of the ministry are highlighted as worthy of attention.

scholarly journals Angola - an Oil Dependant Country in Sub-Saharan Africa

2016 ◽  
Vol 9 (35) ◽  
pp. 233-242
Author(s):  
Boris Baumgartner
Keyword(s):  
South Africa ◽  
World Economy ◽  
Sub Saharan Africa ◽  
African Countries ◽  
The Third ◽  
The World ◽  
Sub Saharan ◽  
The One ◽  
Rich Countries ◽  
Essential Problem

Abstract The Sub-Saharan Africa belongs to the most underdeveloped regions in the world economy. This region consists of forty nine countries but it’s world GDP share is only a small percentage. There are some very resource rich countries in this region. One of them is Angola. This former Portuguese colony has one of the largest inventories of oil among all African countries. Angola recorded one of the highest growth of GDP between 2004-2008 from all countries in the world economy and nowadays is the third biggest economy in Sub-Saharan Africa after Nigeria and South Africa. The essential problem of Angola is the one-way oriented economy on oil and general on natural resources. Angola will be forced to change their one-way oriented economy to be more diversified and competitive in the future.

scholarly journals An Exegesis Paper On Ignatius To Ephesians 18-19

2020 ◽  
Vol 3 (2) ◽  
pp. 33-41
Author(s):  
Philip Suciadi Chia ◽  
Juanda Juanda
Keyword(s):  
Jesus Christ ◽  
Virgin Birth ◽  
The World ◽  
The One ◽  
The Church

There are 7 letters written by Ignatius from Antioch, while traveling to Rome. One of them is the church at Ephesus which consists of 21 chapters. In this letter, Ignatius urges these Christians to be in unity with their bishop, because the Docetists were denying the true humanity of Christ. We also find here the unique emphasis on Jesus Christ as the one physician and the Eucharist as ‘the medicine of immortality’. Furthermore, by insisting on the virgin birth to explain Jesus’ existence as the Christ, Ignatius makes a vigorous anti-docetic statement. In this exegetical study, the writer will specifically examine only chapters 18-19, to find the meaning of the writing of these two chapters, which are related to suffering through self-sacrifice. Ignatius speaks in self-deprecating terms as he gives his life as a self-offering. By the world, he is regarded as a criminal but in God’s plan of salvation (oikonomia) his sufferings benefit the church. Ignatius merely makes this more explicit with his remark that what God had prepared ‘had its beginning’. He probably would have gone on to stress the passion as the culmination of God’s plan, though he was also conscious of the fact that Satan’s power had not even yet been completely destroyed.  

scholarly journals Hyrdeliv og paradisdrøm. Om Grundtvigs syn på hyrder

1994 ◽  
Vol 45 (1) ◽  
pp. 122-141
Author(s):  
Inger Lise Mikkelsen
Keyword(s):  
Intimate Contact ◽  
Only Children ◽  
Creative Power ◽  
Frequent Use ◽  
The People ◽  
The World ◽  
The One ◽  
Jacob's Ladder ◽  
Point Of Departure ◽  
The Church

Pastoral Life and Paradise DreamBy Inger Lise MikkelsenIn »The World Chronicle«, 1814, Grundtvig writes that the people of poetry, the ancient Hebrews, were a race of shepherds. The shepherds are not tied to material things, but live a life in freedom. On the plains, tending his flock, the shepherd experiences everything that is alive and growing as images of God’s creative power. Thus, he intuitively perceives his position as a creature facing his Creator.With this basic view as a point of departure, Grundtvig rewrites the Biblical stories of the shepherds Abraham and Jacob, Moses and David. They are all in an immediate, intimate contact with God, but as they live at different times, God endows them with different abilities appropriate for their concrete historical situation. Abraham and Jacob are the shepherds of faith, Moses is the shepherd of fight and hope, and David is the shepherd of love. They are all models, not because they are heroes, but because they recognize their own fragility.In the church texts, the shepherds of Christmas night play a particularly important role. In the hymn .The Christmas Chimes are sounding now. (Det kimer nu til julefest) from 1817, it is a main thought that the singers must remember pastoral life and come along into the field to hear the angel’s message together with the shepherds. To people who have a sense of the miraculous as the shepherds do, the field at Bethlehem is the centre of interest. Today only children possess a genuine shepherd’s mind. The adult can learn from them. The essential thing is to learn how to regain the child’s mind.In connection with the child theme, as shown by Chr. Thodberg, Grundtvig develops, through the 1820s, his understanding of baptism as the occasion when the adult may re-enter the dreamland of his childhood. Here Grundtvig uses Jacob’s ladder as an image of the adult’s return to his hitherto forgottem baptism.Another theme that Grundtvig makes frequent use of is the dilapidated cottage of the shepherd, his hut. He uses it as an image of man’s heart, which to Grundtvig is God’s dwelling on earth. The hut and the ladder become recurring images in Grundtvig’s hymns.Frequently the two images supplement each other so that the shepherds and Bethlehem may now move into the church. It is no longer the field, but the heart that rings with the angels’ song. Here, in the shepherd’s hut, is raised Jacob’s ladder, which reminds the singer of the childhood life under God’s care.In Grundtvig’s eyes every Christian is therefore a shepherd like the patriarchs. But above all the one baptized is like the good shepherd himself, renewing the paradise life that God created man for.

scholarly journals “Sapere audite ...” Melanchthon – sestiende-eeuse humanis en belangrike reformator

2018 ◽  
Vol 82 (2) ◽  
Author(s):  
Victor D'Assonville
Keyword(s):  
South Africa ◽  
Sixteenth Century ◽  
Western Europe ◽  
The Reformation ◽  
The World ◽  
Philipp Melanchthon ◽  
The Usa ◽  
Reformation History ◽  
The Relationship ◽  
The Church

Terwyl Philipp Melanchthon allerweë in wetenskaplike kringe in Wes-Europa sowel as die VSA erkenning geniet vir sy reuse bydrae tot die Reformasie en die Westerse universiteitswese, is hy in sommige dele van die wêreld, ongelukkig ook in Suid-Afrika, taamlik onbekend. Dikwels verdwyn hy in die skadu van Luther en Calvyn. In eie reg was sy bydrae tot die hervorming van die kerk, sowel as die ontwikkeling van geesteswetenskappe en feitlik die volledige spektrum van wetenskappe in sy tyd egter só geweldig groot dat dit moeilik is om nie slegs in die oortreffende trap daarvan te praat nie. In hierdie artikel word doelbewus aandag aan die verhouding tussen sy rol as humanistiese geleerde in die sestiende-eeuse konteks en sy bydrae as kerkhervormer gegee, om sodoende meer insig oor die agtergrond van die komplekse reformasiegeskiedenis te bied. Abstract While Philip Melanchthon enjoys wide acclaim in scientific circles in Western Europe as well as the USA for his tremendous contribution to the Reformation and establishment of Western universities, he is unfortunately relatively unknown in some parts of the world, including South Africa. Often he recedes into the shadow of Luther and Calvin. In his own right his contribution to the sixteenth-century reformation of the church and the development of the Humanities – and in fact close to the entire spectrum of the sciences of his time – was so profound that it is hard not to acclaim him to the superlative degree. In this article, attention is deliberately given to the relationship between his role as humanistic scholar in the sixteenth century context and his contribution as church reformer, in order to provide more clarity on the context of the complexity of church reformation history.

scholarly journals Presentation of the Dossier

Caminhando ◽  
2019 ◽  
Vol 24 (2) ◽  
pp. 19
Author(s):  
Matthias Grenzer - Translation of João Batista Ribeiro Santos
Keyword(s):  
Cultural Heritage ◽  
Theological Reflection ◽  
The Other ◽  
Ancient Israel ◽  
The World ◽  
History Of ◽  
First Millennium ◽  
The One ◽  
And Behavior ◽  
History Of Literature

The Pentateuch is a cultural heritage of Humanity. The world narrated in it belongs to the second millennium B.C., and the narratives, poems, and sets of laws contained therein were composed during the first six centuries of the first millennium B.C. On the one hand, by bringing together epic, lyrical, and legal poetry, the one hundred and eighty-seven chapters constitute, in the form of five books, a masterpiece in the history of literature. On the other hand, it is literature that proposes to cultivate memory, either in relation to the narrated world, or in view of the period of its composer, sometimes narrating, sometimes legislating, sometimes singing. Moreover, as literature aimed at history, the texts of the Pentateuch promote enormous theological reflection. The main goal seems to be to think God. Thus the first five books of the Jewish Bible and the Christian Bible, with their narrated models of faith and behavior, turned into poems and defined by legal formulations, became the foundational reference for the religion of ancient Israel, of which Judaism was born and, from the latter, Christianity. Also Jesus of Nazareth, in the four New Testament Gospels, is presented in relation to Abraham and Moses, and stands out as a unique teacher with regard to the laws contained in the Pentateuch.

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