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Worship services display the spiritual stand of the Dutch Reformed Church. 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. Contribution: 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.

Students as beings created in the image of God have qualities that exceed other creatures, namely intellectual, social, and spiritual abilities that direct them to positive goals through their involvement in the learning process. Not only do they need to learn to listen to the teacher, but students are also expected to play an active role in their learning. In fact, the situation found indicate the tendency of student to only listen to the teacher's delivery, thus the learning is less interactive and collaborative. As a result, the learning atmosphere seems stiff and boring and even student does not have the opportunity to express their perspective on the learning material. This indicates the teacher's lack of attention to the existence of students as Imago Dei who have been specially equipped to experience the learning process. Thus, the problem of activity urges teachers to create an interactive learning atmosphere. The author proposes a method that can be applied, namely the cooperative learning model. The purpose of this study is to examine the results of the implementation of the cooperative learning model as an effort to increase student activity. The research method used is descriptive qualitative through a literature review of previous studies. The results of the implementation of the cooperative learning model can increase student activity measured based on three indicators of research success, namely student participation, social interaction and paying attention to teacher explanations in participating in learning. The author's suggestion for further research is to apply a cooperative learning model by using supporting methods such as role play and mind mapping to increase student activity. BAHASA INDONESIA ABSTRACT: Siswa sebagai ciptaan yang diciptakan menurut gambar dan rupa Allah memiliki kualitas yang melebihi ciptaan lainnya, yaitu kemampuan intelektual, sosial, dan spiritual yang mengarahkan siswa kepada tujuan yang positif melalui keterlibatannya dalam suatu proses pembelajaran. Siswa tidak hanya belajar dengan mendengarkan guru, tetapi siswa diharapkan dapat berperan aktif dalam pembelajaran. Kenyataannya, kondisi yang ditemukan menunjukkan adanya kecenderungan siswa hanya mendengarkan penyampaian guru sehingga pembelajaran kurang interaktif dan kolaboratif. Akibatnya, suasana pembelajaran terkesan kaku dan membosankan bahkan siswa tidak memiliki kesempatan untuk mengemukakan pendapatnya terhadap materi pembelajaran. Hal ini mengindikasikan kurangnya perhatian guru terhadap keberadaan siswa sebagai Imago Dei yang telah dibekali secara khusus untuk mengalami proses pembelajaran. Dengan demikian, masalah aktivitas mendesak guru untuk menciptakan suasana pembelajaran yang interaktif. Penulis mengajukan sebuah metode yang dapat diterapkan, yaitu model pembelajaran kooperatif. Sehingga tujuan penelitian adalah untuk mengkaji hasil penerapan model pembelajaran kooperatif sebagai upaya meningkatkan aktivitas siswa. Metode penelitian yang digunakan adalah deskriptif kualitatif melalui studi literatur terhadap penelitian-penelitian sebelumnya. Hasil penerapan model pembelajaran kooperatif dapat meningkatkan aktivitas siswa yang diukur berdasarkan tiga indikator keberhasilan penelitian, yaitu partisipasi siswa, interaksi sosial dan memperhatikan penjelasan guru dalam mengikuti pembelajaran. Saran penulis untuk penelitian selanjutnya adalah menerapkan model pembelajaran kooperatif dengan menggunakan metode pendukung seperti role play dan mind mapping untuk meningkatkan aktivitas siswa.

The idea of man’s belief in curses poses a problem for the curse Psalms. Among believers, there is a misunderstanding of the curse in Psalm 83:1-19. A critical evaluation is needed to correctly understand this curse Psalm because it contains complex life values. Critical evaluation is part of the resolution process of ethical problems in the lives of believers. Therefore, the purpose of this study is to offer a critical evaluation of the understanding of this curse Psalm amidst the issue of ethical problems in the lives of believers so that every believer knows the intention of the Psalmist in the actualization of human morals. The result of this study shows that the Psalmist offers his prayers to punish his enemies in order to demonstrate God’s justice, truth, and mighty work over the sin of man. Instead of hoping his enemies will be punished, the Psalmist emphasizes God’ s love. With this understanding, believers should be enriched knowing God’s love and punishment are not contradictory. The method used in this study is a literature review. BAHASA INDONESIA ABSTRACT: Gagasan tentang kepercayaan manusia pada kutukan menimbulkan masalah bagi Mazmur terkutuk. Dalam kehidupan orang percaya, masalah kesalahpahaman tentang kutukan muncul menurut Mazmur 83:1-19. Tak jarang, evaluasi kritis membahas pemahaman Mazmur kutukan yang benar karena Mazmur terkutuk ini mengandung nilai-nilai kehidupan yang begitu kompleks. Evaluasi kritis adalah bagian dari wahyu yang menciptakan masalah etika dalam kehidupan orang percaya. Oleh karena itu, tujuan dari penelitian ini adalah untuk memberikan evaluasi kritis terhadap pemahaman Mazmur terkutuk di tengah fenomena masalah etika dalam kehidupan orang percaya. Sehingga setiap orang percaya mengetahui tujuan seorang pemazmur dalam aktualisasi moral Tuhan melalui penelitian ini. dan memperkaya pemahaman gereja tentang Mazmur terkutuk yang jarang dipahami dengan benar.

The teacher as a guide must be able to motivate students, not only in terms of knowledge but also guide students to understand their true purpose in life, which is to be like Christ. Based on research, 7 out of 10 children experience demotivation in learning because there is no guidance from the teacher, this shows that there are teachers who do not understand their role well. Therefore, the purpose of this study is to demonstrate the importance of the relevance of understanding Christ as the Great Shepherd. The research method used is a literature review. Christian teacher must first personally experience the shepherding of Christ so that he can understand that the students also need guidance to be able to understand their responsibilities. Christian teachers should improve the competence that is in themselves and always undergo transformation. Christian teacher must make Christ as the shepherd in his teaching and life because Christ is the authoritative God. Christian teacher should show his obedience to God in his duties and responsibilities as a guide who shepherds his students. Suggestions for future researchers are to focus more on studying how to measure a Christian teacher who has been shepherded by Christ. BAHASA INDONESIA ABSTRACT: Guru sebagai pembimbing harus dapat memotivasi siswa, tidak hanya dari segi pengetahuan tetapi juga membimbing siswa untuk memahami tujuan hidup mereka yang sebenarnya, yaitu menjadi seperti Kristus. Berdasarkan penelitian, 7 dari 10 anak mengalami demotivasi dalam belajar karena tidak ada bimbingan dari guru, hal ini menunjukkan bahwa masih ada guru yang belum memahami perannya dengan baik. Oleh karena itu, tujuan dari penelitian ini adalah untuk menunjukkan pentingnya relevansi pemahaman tentang Kristus sebagai Gembala Agung. Metode penelitian yang digunakan adalah studi literatur. Guru Kristen harus terlebih dahulu mengalami sendiri penggembalaan Kristus agar dapat memahami bahwa murid-muridnya juga membutuhkan bimbingan untuk dapat memahami tanggung jawabnya. Guru Kristen harus meningkatkan kompetensi yang ada di dalam dirinya dan selalu mengalami transformasi. Guru Kristen harus menjadikan Kristus sebagai gembala dalam pengajaran dan kehidupannya karena Kristus adalah Allah yang berotoritas. Guru agama Kristen harus menunjukkan ketaatannya kepada Tuhan dalam tugas dan tanggung jawabnya sebagai pembimbing yang menggembalakan anak didiknya. Saran untuk peneliti selanjutnya adalah untuk lebih fokus meneliti bagaimana mengukur seorang guru Kristen yang telah digembalakan oleh Kristus.

The understanding of the assurance of salvation does not only affect the way people think, but also the way they live their life. Extreme conclusions that arise from the topic of assurance of salvation can make humans rely on themselves in obtaining salvation or live irresponsibly with guarantees that they will remain saved. This paper seeks to describe the saving work of Christ and human work as the results of salvation. It is concluded that humans are completely dependent on God in obtaining salvation and God Himself is also the one who maintains this salvation until the end of time. However, humans need to work together with God in the process of sanctification and spiritual growth. This awareness of the assurance of salvation should bring gratitude, which is expressed in obedience to God, true service, and preaching of the Gospel. Research method used in this paper is literature review. BAHASA INDONESIA ABSTRACT: Pemahaman akan jaminan keselamatan tidak hanya mempengaruhi cara berpikir manusia, tetapi juga cara mereka menjalani hidup. Kesimpulan ekstrim yang muncul dari topik jaminan keselamatan dapat membuat manusia mengandalkan diri sendiri dalam memperoleh keselamatan, atau hidup tidak bertanggung jawab dengan jaminan bahwa mereka akan tetap selamat. Tulisan ini berusaha untuk menjelaskan karya penyelamatan Kristus dan pekerjaan manusia sebagai hasil dari keselamatan. Disimpulkan bahwa manusia sepenuhnya bergantung pada Tuhan dalam memperoleh keselamatan dan Tuhan sendirilah yang memelihara keselamatan itu sampai akhir zaman. Namun demikian, manusia perlu bekerja sama dengan Tuhan dalam proses pengudusan dan pertumbuhan rohani. Kesadaran akan jaminan keselamatan ini seharusnya membawa rasa syukur yang diekspresikan dalam ketaatan kepada Allah, pelayanan yang benar, dan pemberitaan Injil.

The understanding of Christology is sometimes vague. Some think that Jesus only has the nature of God and does not have a human nature, while others think that Jesus is an ordinary human being. Therefore, believers must have a correct understanding based on the truth of God's Word. The Gospels testify about Jesus Christ and His ministry. This paper specifically explains Christology from the perspective of the Gospel of John with its uniqueness. The Gospel of John affirms the belief that Jesus is the Messiah and the Son of God (John 20:30-31). John emphasizes that Jesus has a special personal relationship with God that no one else has. In addition to affirming Jesus as the Messiah and the Son of God, John also affirms Jesus' recognition of Himself as the "Son of Man". Therefore, all Christians should believe that Jesus is both true God and true man. BAHASA INDOENSIA ABSTRACT: Pemahaman tentang Kristologi yang dimiliki orang Kristen kadang kala memiliki pemahaman yang kabur. Ada yang menganggap Yesus hanya memiliki natur Allah dan tidak memiliki natur manusia, ada pula yang menganggap Yesus sebagai manusia biasa. Oleh karena itu orang percaya harus memiliki pemahaman yang benar berdasarkan kebenaran Firman Allah. Kitab Injil menuliskan tentang Yesus Kristus dan pelayanan-nya. Tulisan ini khusus menjelaskan Kristologi dari sudut pandang Injil Yohanes dengan keunikannya. Injil Yohanes meneguhkan kepercayaan bahwa Yesus sebagai Mesias dan Anak Allah (Yoh. 20:30-31). Yohanes menekankan bahwa Yesus memiliki hubungan pribadi yang istimewa dengan Allah yang tidak dimiliki oleh siapa pun. Selain menegaskan Yesus sebagai Mesias dan Anak Allah, Yohanes juga menegaskan pengakuan Yesus akan diri-Nya sebagai “Anak Manusia”. Untuk itu, semua orang Kristen harusnya memiliki kepercayaan bahwa Yesus adalah Allah sejati sekaligus manusia sejati.

Φανερόω as a word denoting the second coming in the New Testament. 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 telos 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 telos 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; [kerugma], which leads to the certainty of faith, joy and the strengthening of faith; and so that believers will live holy. Contribution: By means of exegesis in the revelation-historical tradition an original, theological definition of the meaning of φανερόω is provided and the telos 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.

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. Contribution: 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.

No abstract abvailable.

Decision-making in the Reformed Churches in South Africa The hypothesis for this article is that no complete certainty can exist on whether a resolution taken by a meeting of people is an authoritative expression of the will of God. The church [ekklésia] of Christ refers to the universal church of all times and places, as well as the local church (congregation). The general nature of collective decision-making involves the notions of representation and voting. The Reformation liberated churches from the overlordship of Rome, but also had the unintended consequence of the entrenchment of the liberal notions of individual sovereignty and self-sufficiency. The foundational Reformed confessional documents were formulated and adopted at gatherings convened and overseen by extra-clerical (state) institutions. It is likely that decision-making in the churches was directly influenced by the rationalism, humanism, and liberalism that has been influential since the 17th century. Contemporary participants in collective decision-making can find it difficult to distinguish between liberal-democratic processes and those of the church. Christ is the only head of his church and exegesis and hermeneutics are not exact sciences, it is, however, possible to deliberate on alternative Scriptural interpretations, but impossible to prove one to be correct and the other false. The inability of a major assembly of churches to resolve an exegetical question unanimously, attests to the human inability to know the will of God completely. Resolutions of major assemblies should be subject to unrestricted revision as the assemblies are not meetings of a church or of the church itself. Influential opinions among Reformed authors hover between independentism and collegialism, both having been influenced by liberal thinking. Contribution: A range of interdependent matters need to be clarified to resolve questions concerning representation in and decision-making by major assemblies. A list of such questions has been set out at the end of the article.

In the past, Hagar’s significance in the Abrahamic narratives has been overlooked by biblical scholarship. Although recent studies have aimed to rescue and redeem Hagar from patriarchal interpretations, insufficient attention has been given to the emotive quality of Hagar’s narrative. Therefore, this research aimed to fill this gap by examining the underexplored biblical character of Hagar. A literary critical methodology to analyse the rhetorical impact of the language was used in Hagar’s narrative in order to illuminate the emotive aspect of her story as a marginalised character, which may resonate with modern hearers. By using this analytical framework, we unearthed a distressing narrative of mistreatment and manipulation that allowed hearers to empathise with Hagar’s experiences of marginalisation, dehumanisation, and exploitation. This finding resulted in the conclusion that Hagar’s story generated various affective responses of outrage, compassion, and hope from contemporary hearers. Contribution: This article adds to the ongoing discourse surrounding the narrative of Hagar in biblical scholarship. It underscores the significance of this biblical story in influencing present-day ethical considerations. Additionally, it emphasises how this narrative presents conflicts that spark dialogue within the reading community, with an ultimate aim of moral formation (Christian affections), especially concerning women’s rights.

This article investigates the theological concept Wisdom of God, which could appear vague to many Christians. Paul refers 17 times to the concept wisdom 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 wisdom of God. 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. Contribution: 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).

The debate about the interdependence or the dichotomy between the church and the state or politics is not new. The discourse is neither over nor something that will pass any soon. Both perspectives provide concrete reasons depending on the viewpoint from which an individual is writing and arguing. Both the ecclesia and the state or politics enjoy social capital. Of the two, however, the Church’s social capital is resilient and consistent, unlike the political capital which is seasonal and only rigorous in the pursuit for political position. In recent years, there is an immense emergence of Christianity that blend charismatic practices and African religiosity. An increased pursuit of political leadership is being witnessed by the church leadership and the secular community. One of the motivations has been the derivatives from the positions, which are mainly monetary and honourability. This can be linked to a struggle to meet a status threshold set and determined by a postmodern society which the clergy and the political leader must uphold. Anyone who lives below that ‘standard’ does not fit that position. It is for this reason that both the church and state or politics has been commercialised. The commercialisation aspect resulted in the two competitive entrepreneurial enterprises. Thus justice has been retailed to commercialisation and consumerism. This article therefore firmly holds the possibility that church and state or politics have common elements that, if reworked, can become tools in the mission of God. The assumption is that both institutions are reviewed as organs and not organisations because, as organisms, they are both fit for transformation into suitable instruments for the mission of God. Institutional reforms are dictated by the reformed human resource. This article leans towards the interrelationship between the Pentecostal tradition and the state or politics in viewing their role in doing justice to the mission of God. Thus a comparative framework fits this work. Contribution: The interdependence of the church and political enterprise is exposed to a constructive critique and further writing. It has advanced affirmed the comparative methodology as a ongoing study alternative.

The significance of leadership in ensuring the efficient operation of any given entity cannot be overstated. The acquisition of leadership skills is an essential component for the success and accomplishment of an organisation’s objectives and goals. The church is commonly regarded as an institution and, as such, effective leadership is deemed essential for its long-term viability. The decline of effective leadership within religious institutions is a matter of significant apprehension. What are the implications of inadequate leadership within religious institutions? This article examined the impact of inadequate and infrequent leadership training and the decline of organisational sustainability. The utilisation of a case study approach is employed to examine the United Baptist Church of Zimbabwe (UBCZ). The objective of this article is to provide a response to the following question: What is the impact of inadequate continuous training for leaders on the long-term viability of an organisation? This matter is addressed by drawing upon the extant literature pertaining to the topic. Additionally, it utilises the data collected during the on-site research conducted within the UBCZ. This article analyses selected biblical passages to provide insight into the importance of leadership training. Contribution: This article contributes to the body of knowledge of how effective leadership can impact the flourishing of the church in the changing environment of the 21st century.

Encounterology is a missiological approach to the theology of religions that was developed by J.N.J. Kritzinger – a South African missiologist. The approach recognises the encounter between people of different faiths or religions such as Christianity, Islam, Buddhism, Hinduism, Judaism and others. Encounterology is a theology of a particular interfaith encounter that is relevant to the theology of religions. Encounterology is discussed here as a theology relevant to addressing the differences that exist between Christian denominations and their theological approaches. This article engages encounterology from a Pentecostal theological perspective to develop an authentic and transformative Pentecostal theology of encounters. This article builds from the Pentecostal theology of encounters with the Holy Spirit and fellow human beings into the development of the theology of interreligious encounters. In addition, encounterology is relevant in Pentecostalism in the encounters between the movement and other Christian traditions. Therefore, the theology of religions should consider not only exclusivist, inclusivist and pluralist approaches, but also encounterology as an authentic and transformative approach for both interreligious and ecumenical dialogue. Contribution: This article used encounterology as an important framework for a Pentecostal theology of interreligious and ecumenical dialogue. This article has made a new contribution to the theology of religions in the methodological and theoretical field in proposing encounterology to existing approaches such as exclusivist, inclusivist and pluralist approaches.

South African citizens usually accuse foreign nationals of stealing their jobs and increasing the crime rate in the country. Such accusations have often resulted in xenophobic violence. Unfortunately, not much effort has been made to depict immigrants in positive light to improve the relations between them and the indigenous population. Thus, this article utilised Joseph’s narrative (as described in Genesis in the Old Testament) as a biblical-theological lens in an attempt to mitigate the negative perceptions of migrants among the South African indigenous population. The narrative cast a positive picture on migration by presenting Joseph who, as a foreigner in Egypt, contributed to the development of the economy of Egypt. This article accomplished its aforementioned objective by initially interrogating relevant literature that identified and discussed the various factors that portrayed immigrants negatively, thereby pushing disgruntled South African citizens to engage in xenophobic violence. Thereafter, Joseph’s forced migration to Egypt is discussed. This narrative was used as a biblical-theological lens to establish the contributions of foreign nationals in the development of the economies of host nations. While applying the biblical-theological lens of Joseph’s narrative to the contemporary situation of migration, this article lamented the dearth of research on the contributions of foreigners to host nations. Furthermore, pertinent sources were used to highlight the correlation between Joseph’s narrative and the current migration situation. Having underscored the aforementioned, this article argued that the current positive contributions that immigrants have made to the host nations’ economies, should compel the nations to construct migration policies and frameworks that proactively integrate immigrants. Furthermore, formal recognition of any such contributions would encourage peaceful coexistence between the indigenous population and foreign nationals, resulting in a more compassionate and inclusive world. That is, instead of regarding immigrants with resentment and anger, nations can create a world where migration is not only acknowledged but celebrated as a fundamental part of the human experience. In its attempt to encourage peaceful coexistence between the indigenous population and immigrants in South Africa, this article aligned with the principles of this journal, which aim to develop South African society by addressing the ongoing challenge of xenophobia within some of the country’s communities. Contribution: The contribution of this article lies in that formal recognition of any positive contributions made by foreign nationals would encourage peaceful coexistence between the indigenous population and foreign nationals, resulting in a more compassionate and inclusive world where immigrants are primarily viewed positively rather than as mere criminals.

Suffering – an urgent exhortation: 1 Peter 4:12–19 exegetically re-examined. This article provides a new exegetical examination of the specific way Peter encourages the readers in 1 Peter 4:12–19 to remain faithful amid suffering. In this article, the grammatical-historical model, as practiced in the Reformed tradition, is followed in the exegesis. Peter exhorts the readers in 1 Peter 4:12–19 to be willing to suffer as Christians. He reinforces his exhortation by indicating that faithfulness amid suffering confirms the equipment of the Spirit and that faithfulness will result in joy when Christ’s glory is revealed. He warns that unfaithfulness will result in judgement. Contribution: This article highlights Peter’s encouragement to his readers in 1 Peter 4:12–19 and the urgency of this encouragement. It indicates that the readers, as chosen strangers of the diaspora, are encouraged in this thought unit to unite with Jesus Christ amid suffering and glorify God. This exhortation is reinforced in 1 Peter 4:12–19 by using the Old Testament to illustrate the consequences of faithfulness and of unfaithfulness.

In the past, the role of the pastor was not only recognised by the church in which he served, but also by the entire community. Government, institutions, and society at large to an extent relied on pastors to help build up communities. For this reason, politicians and the media sought pastoral opinions in times of strife, boycotts, and other upheavals. Public offences such as rape, murder, robbery, violence and other crimes have always been described as the deeds of evil people whose lives are far removed from the Christian and other religions. What makes corruption and crime worse in our country, is the perception of moral degeneration, among other reasons. It is a concern of this researcher that, instead of pastoral leadership preaching peace and addressing issues related to moral regeneration, they are becoming part of the problem rather than the solution. This article intends to show, by way of research, that, for pastors and ministers to participate in corrupt and immoral deeds, is problematic not only for the churches they serve, but also the communities in which they live. This article offers pastoral guidelines on the church’s responsibility in combatting pastors’ immoral actions. Contribution: Church pastors, as community leaders, have some responsibility for eliminating and reducing rather than dismissing or contributing to the moral degeneration engulfing South Africa. It is the conviction of this author that, if pastors practise what they preach, half of the fight against moral degeneration would be won through their exemplary lives. The pastoral position has a moral impact and an influence in local communities.

The description of the history of the church in Zimbabwe highlights the presence of a visibly united church that has been actively involved in supporting public life since the colonial era. The division within the Christian community is not a recent phenomenon but has existed throughout colonial history. The Zimbabwe Heads of Christian Denominations (ZHOCD) serves as an umbrella organisation that aims at re-uniting Christian efforts of Catholic, Protestant, Evangelical, and Indigenous traditions, in order to have a collective influence on democratic processes in Zimbabwe. The ZHOCD takes a combative approach towards state tyranny and is proactive in seeking solutions for public life challenges. This active engagement is beneficial for national agendas, that allow citizens to freely choose and join political parties of their preferences. The individual actions and activities of the ZHOCD members contribute towards the overall work of the churches in Zimbabwe. This demonstrates religious confidence in addressing the political and economic impacts on human well-being. By fulfilling its mission and tasks, the ZHOCD actively participates in the shaping public life in Zimbabwe. Contribution: The article contributes towards alternative ecumenical responses to national crises, using the case of the Zimbabwe Heads of Christian Denominations. These responses can be used by any ecumenical Christian bodies to deal with challenges arising in a state due to political differences and challenges.

The importance of comfort in the Heidelberg Catechism. It is known that the Heidelberg Catechism is one of the many catechisms that originated during the 16th-century Reformation. It is also known that the authors of the Heidelberg Catechism made use of existing catechisms. The Heidelberg Catechism consists of three sections, with the famous introduction dealing with us as humans our only comfort in life and death, and that our body and soul belong to our Saviour, Jesus Christ. Knowledge of this consolation is divided into three sections: knowledge of our sin and misery, knowledge of our deliverance, and knowledge of how we should be thankful for our deliverance. Throughout the Catechism, the theme of comfort plays an important role. Furthermore, the core of the Heidelberg Catechism deals with our comfort as human beings, as Barth formulates the question: ‘Who is the person who is comforted and how is this comfort given and what does it consist of?’ The question, ‘How is humankind comforted?’ is also a central question, with the answer that through Jesus Christ as our Saviour, we are comforted. Therefore, this article focuses on the importance of comfort as a central theme in the Heidelberg Catechism, and even though we know that comfort plays an important role in the Catechism, it is important to be reminded thereof. This article provides a short overview on the Heidelberg Catechism and focuses on the importance of comfort. The findings of the article are clear that comfort plays an important role in the Heidelberg Catechism and to be comforted by Jesus Christ, gives us peace in our everyday life, as stated in the Heidelberg Catechism. This is not new information, but in the light of the fact that the celebration of the Reformation is around the corner, it is important to remember and to celebrate the Heidelberg Catechism and the importance thereof in Reformed theology. Contribution: This article focuses on the importance of comfort throughout the Heidelberg Catechism by means of a literature study, highlighting the theme of comfort and the importance thereof. The emphasis on comfort makes the Heidelberg Catechism a unique document and this gives the Catechism its own accent.

The Pentecostal approach to disability is currently informed by the imposed healing, deliverance, and performance of other miracles, particularly among neo-Pentecostals in Africa. This is also informed by the neo-Pentecostal pastor’s radical approach to the aspect of healing in Pentecostal theology. Therefore, instead of addressing disability from the point of environmental, social, and technological aspects, neo-Pentecostal pastors either impose healing on the disabled body, or blame them for a lack of faith. This in a way presents some power dynamics between the abled neo-Pentecostal pastors’ bodies and the disabled congregant bodies. This article uses a critical theory, to argue that the development of the Pentecostal theology of disability should take cognisance of the environmental, social, and technological factors. When this is done, a Pentecostal setting in the form of a church service, crusade, or revival will not become a place of imposed healing and deliverance, but an environmentally, socially, and technologically friendly one, that is conducive to those living with a disability. Contribution: This article highlighted the importance of the environmental, social, and technological factors in the construction of a Pentecostal theology of disability among the neo-Pentecostal churches, in an African context.

Theological commentators indicate that the church in Africa faces the challenge of converting the Christian faith into practice. This calls for reconsidering the practice of forming faith among African churches. According to Astley (2018:16), in Christianity, faith formation is more than learning about Christ; it is about “learning” Christ. Learning Christ as Christian formation constitutes the shaping of the dimensions of faith, namely orthopraxis, orthopatheia, and intelligentia (Maddix et al. 2020:6). This article discusses Gadamer’s conversation theory as the means to inform and form these dimensions of faith. This entails that, for faith to be informed and formed in its dimensions, there is a need for an effective conversation among tools, processes, and contexts. The discussion revolves around the following question: How can the tools and processes of faith formation effectively converse with context in order to facilitate the learning of Christ in terms of informing and forming these dimensions of faith? Using conversation theory and literature review, this article discusses the tension interplay of tools, processes, and discerning contexts for a holistic approach to informing and forming the dimensions of faith.

The icon of the Holy Trinity by Andrei Rublev (1425) is a celebration of hospitality. This article contemplates the icon through Henri Nouwen’s eyes, using his methodology, and shows how the spiritual practice of hospitality is key to interpersonal transformation. The article considers Nouwen’s proposition that hospitality involved creating a space of true freedom in which the stranger can become a friend. It discusses Beatrice Bruteau’s view that such a free space required a communion paradigm in interpersonal relations, before investigating Nouwen’s unique metaphor for interpersonal transformation, a movement from hostility to hospitality. Finally, the article formulates principles for the spiritual practice of hospitality for ordinary people in everyday life, by considering the contributions of contemporary spiritual writers, Barbara Brown Taylor and Christine Pohl. Brown Taylor believes that the practice of hospitality began with paying attention, and Pohl warns against the challenges associated with its practice.

Reviewers of articles received for publication in 2023

Die eeue-oue menslike vraag – Wat is die sin van die lewe? Wat is die sin in lyding? Daniël Louw gaan op ’n reis om hierdie vrae vanuit Amper-Stamperland en die “nuwe wêreld”, die Metaversum, te belig. Die boek wil nie kitsantwoorde gee nie – daarvoor is dit te lywig. Op hierdie vrae is daar immers nie vinnige antwoorde nie. ’n Pragtige voorblad wat herinner aan iets uit die (’n) ruimte met die uitdagende woorde in groot rooi letters: “Daar is méér”. Die taalgebruik is kreatief – keurig deur ’n kunstenaar aangewend vanaf ’n palet van Afrikaanse teologiese en filosofiese taal. Konsepte soos “Wat en waar is die middel C van die Christelike geloof?”; “Die misterie van verwondering: ’n Libretto met die titel ‘Daar is méér!’”; “Klopdisselboom met ’n pedonkiekar in Amper-Stamperland”; “Pikkewouters: Amperkaraktertjies in die Wilde Weste van stamper”; “bewolkte rekenarisering” (“computer clouding”); “blokkettings” (“block chains”). Die boek is deurspek met illustrasies en verduidelikings van dit wat in die teks bespreek word. Dit skep die indruk van ’n reis oppad iewers heen, maar langs die pad is allerlei ter saaklike “afdraaipaadjies” wat die reis letterlik en figuurlik inkleur.

This book is a revised version of the author’s PhD thesis that was submitted to Denver University and the Iliff School of Theology. In the introductory section, the author discusses how her social location motivated her to research the topic of identity politics in Ethiopia. She argues that identity politics has been a major factor in Ethiopia’s political instability and violence. Ethiopia experiences frequent identity-based violence. Molla indicates that identity politics has divided Ethiopian society and eliminated in-between spaces where people can coexist in equality, solidarity, and justice. She proposes a post-colonial political theology of care and practice to reframe hegemonic and fragmented identities and create new in-between spaces for dialogue and cooperation. She contends that post-colonial discourse and the praxis of in between pastoral care can disrupt and challenge hegemonic definitions of culture, identity, home, and subjectivity.

Professor Piet Meiring kyk terug op agt dekades en onthou van die reuse (vergelyk Genesis 6:4) wat hy op sy lewenspad sou teëkom. Buiten hoe indrukwekkend hy alles kan onthou, is dit absoluut merkwaardig hoeveel daar is om te onthou. In meer as een opsig het ons hier te make met ’n voorwaar ryk verweefde lewe en ’n blywende leeservaring.

Translated sacred writings from various religious traditions often retain a few selected cultural terms borrowed from the incipient sign system, while other cultural dimensions are translated in ways that can broadly be construed as domestication. By contrast, many Bible translation agencies eschew translation strategies in which cultural terms are borrowed, advocating in stead for wholesale domestication. In this article, we develop a theoretical framework for representing the alterity, but not the foreignness, of the Bible in translation. Alterity involves the incipient sign system, namely the biblical languages and their cultural contexts ranging from Iron Age Israel within the context of the Ancient Near East for the Old Testament to Roman Palestine in the first century for the New Testament. Examples from African contexts, including Afrikaans (South Africa), Lokaa (Nigeria) and Tira (Sudan), illustrate multiple approaches to representing alterity and provide an important corrective to current practice in many Bible translation projects.

Moving methodologies is an edited volume with the focus on doing practical and missional theology within an African context. The volume is written by scholars from the Department of Practical and Missional Theology at Stellenbosch University. The authors of the different chapters are from different races, genders, and denominations, as well as from different sub-disciplines within the department. The diversity of different voices from various angles in this volume should be appreciated.

The Akan community of Ghana has a large Christian following. Nonetheless, many Akan believers still consult traditional priests for protection, wealth, and power. This happens not because these Christians doubt the theological fact that Christ offered an atonement, but because they do not consider the atonement as providing them with adequate protection against evil forces. This situation makes the quest to closely investigate their concept of Christ fairly urgent and useful. To address the issue, there is the need to project Christ’s power over evil forces. One of the models of atonement that is helpful in this regard is the Christus Victor which emphasises the victory that Christ won over Satan and his host through his death on the cross. This research, therefore, aims to give contextually express the Christus Victor motif of Christ’s atonement from an Akan Christian perspective. This research is based on literature involving theological and ethical analyses of, and reflections on the Christus Victor model of atonement and how it can address the Akan Christian need for spiritual protection and economic liberation. The resulting theology is a contextual theology that incorporates the biblical world view, the Akan world view, and the Christus Victor model of atonement. Thus, the article seeks to bring about positive reforms in Akan religio-ethical beliefs and practices, and hence empower Akan Christians not only to discontinue their reliance on traditional powers, but also to have complete trust in Christ’s atonement alone as means of providing them with all their physical and spiritual needs.

This article explains the clash between the Catholic mission and Islamic Da’wah in Indonesia, as viewed from the theological perspective of Hans Küng (1928-2021). Küng was neither an orientalist nor an Islamologist; he was a Catholic theologian who contributed to interreligious dialogue for world peace. The primary source of data in this study is Küng’s work. The study findings assert that Küng proposed a dialogical-theological concept that is established on three pillars, namely autocritique of religion, global ethic, and dialogue among civilisations. Küng’s “dialogue among civilisations” is an antithesis to “clash of civilisations” proposed by S.P. Huntington (1927-2008). The findings indicate relevance in the Indonesian context. The three pillars are in line with the concept of Rational Islam, universal values in Pancasila, and the presence of the Center of Religious Harmony of the Republic of Indonesia.

Morality plays such as Everyman were first produced in England during the latter half of the 15th century. Their fictional nature, however, clothed moral truths in line with Catholic doctrines. The main aim of these plays was to teach audiences lessons in Christian living and salvation. Although these plays initially have a Catholic background, this does not exclude them from providing valuable lessons in Christian teaching to Protestant believers of the 21st century. The major problem with these plays is their interpretation of theological concepts such as “saints”, “Adonia”, and “priests”, making it difficult for Protestant believers, the Sesotho audience, in this case, to understand Everyman translated in Sesotho and written from a Catholic perception of such concepts. This article seeks to address the most important question: How can a better translation of the morality play Everyman be offered to Sesotho-speaking Protestant believers? The answer to this question is that an adaptative translation of the morality play Everyman into Sesotho better addresses the needs of these Protestant believers. In addition, this kind of translation should also be performative. The study uses the research methodologies of translation adaptation, performance criticism, and the functionalist skopos theory within the broader theoretical framework of a complexity approach to translation.

Over the past few decades, physicists are seeking a unifying theory that could encapsulate the theories of general relativity and quantum mechanics, our understanding of the very big and the infinitesimal small, into one all-inclusive theory. This quest led to a renewed interest in the proposal of hyperspace, which states that the structure of space and time are folded into one another, creating multiple dimensions. The author believes that the biblical confession about the resurrected Christ could be beneficial to science and theology in this respect. Biblical testimony provides insight into the apparent natural and effortless movement of Christ between the different dimensions in nature. Astrotheology, as a nexus between the different disciplines, is well equipped to describe themeaning and implications of the resurrection with regard to the fabric of space-time. The author opines that it could facilitate as a natural interface between hyperspace and the Trinity. This proposal aims to accentuate, from a scriptural point of view, that reality indeed comprises more than four dimensions and that astrotheology could make a significant epistemological contribution in the dialogue about hyperspace and God’s agency in creation.

Please note: A Corrigenda for this article has been published in Acta Theologica 44(1): https://doi.org/10.38140/at.v44i1.8192 Jeremiah 29:5-7 is well known for exhorting the exiles to settle down and pray for the welfare of Babylon. The idea of settling down conflicts with the prophecy of returning home in the book of Jeremiah, and it sounds odd to encourage prayer for the enemy. Typical solutions focus on the strategy of survival. However, these solutions are not convincing enough because the language used in Jeremiah 29:5-7 indicates that the exhortation involves not survival but restoration. Given the background of national trauma behind the book of Jeremiah, this article proposes rereading Jeremiah 29:5-7 from the perspective of posttraumatic growth (PTG). Accordingly, the exhortation to settle down reflects the domain of appreciation of life in PTG, and the exhortation to pray for Babylon indicates the belief in a just world for self (BJW-self), which is closely related to PTG and entails forgiving others.

Good refers to the intrinsic value or telos (purpose) of religion. The author starts with the claim that religion keeps alive, in thinking, the awareness of ultimate meaning (“truth”); in actions, the focus on human dignity and the common good, and, in the heart of man, the longing for fulfilling happiness, peace of heart, and love. As spiritual beings, human beings transcend the given towards the telos or purpose of life. At the same time, human beings experience being thrown in the limits of time and space. When the synthesis between the self as open to the ultimate and the self as limited is not realised, human beings experience a heartbreaking adversity. The intrinsic value of religion is the promotion of this synthesis. The author analyses three mediating processes of resilience that promote the possibility of a synthesis: the recognition of contingency, the experience of fulfilling happiness, and the wonder of possibilisation (new beginnings). Finally, the author links resilience to the concept of God as creator.

This article consists of five parts on equality within faith communities. First, the focus is on the creation of human beings as the image of God on an equal basis. The premise is that LGBTQIA+ people are created as human beings in the image of God, deserving to be welcomed in faith communities. Second, the article focuses on the way in which missionaries have taught African converts to interpret the Bible on many serious human rights issues. Third, the position of the Uniting Reformed Church in Southern Africa (URCSA) is discussed, utilising the contents of the General Synods, spanning from Pietermaritzburg (2005) to Stellenbosch (2022). Fourth, this study reflects on the challenges faced by denominations who accept LGBTQIA+ people regarding marriage and their ordination. The challenge seems to be about the fundamental reading of the Bible, confession, and Church Order articles, which are discussed here. Fifth, recommendations are proposed to address this inequality. This article is approached from an anthropological-missional viewpoint when addressing this inequality within communities of faith.

The article explores the state, causes and effects of poverty in Malawi. It proceeds to investigate soteriology as a prominent theme in Dietrich Bonhoeffer’s theological thought. Then an exploration is made regarding how Bonhoeffer’s notion of salvation could be employed as paradigm to address the challenge of poverty in Malawi. The soteriological perspective is preferred, among many other approaches, on two-fold grounds: the hamartiological origins of poverty require a soteriological exploration and salvation is a prominent theme in Malawi. Approaching the social evils from the perspective of the doctrine of salvation could produce enduring effects. The observation is that such an approach could be more promising and could bear enduring fruits regarding addressing the challenge of poverty in Malawi.

This article reviews the literature on how religious leaders in Nigeria have become complacent and conspire in the corrupt activities of members of their congregations. Church leaders, who are meant to be guardians of ethics and morality, have lost it and are now dining with and covering people of dubious character. Some of these young people who engage in money rituals give money to these pastors, who accept it without inquiry. These young people are revered in the church and receive special prayers and honours. Others, who aspire to the same honours, seek ways to generate quick cash. This study investigates the role of church leaders in the growing ritual activities among Nigerian youths. It concludes by admonishing church leaders to emulate the life of Jesus, who was not afraid to speak the truth to the people whom he was shepherding.

Professor Piet Meiring was born in Johannesburg in 1941. He studied at the University of Pretoria, and at the Free University, Amsterdam. He was ordained to the ministry of the Dutch Reformed Church (DRC) in 1968 and served in three congregations in Pretoria. His academic career includes the chair in Missiology and Church History, University of the North (Turfloop); a parttime lectureship at the University of South Africa.

The advent of Covid-19 and the subsequent closing of religious institutions through lockdowns created a pandemonium that saw churches not being able to meet physically for worship. Covid-19 lockdowns diluted the traditional meaning of sacramental theology for mainline churches. The effects of the pandemic were bad that, churches in Zimbabwe were closed towards lent season in 2020. Mainline churches that used to shun the technologisation of religion were forced to embrace technology in order to be relevant. Unfortunately, sacraments that demanded face to face administration remained a theological dilemma. Using the Methodist Church in Zimbabwe as a case study, the aim of this paper was to challenge the church’s traditional sacramental theology and propose a theological treatise that has relevance in the context of pandemics like Covid-19. The paper proposed a reinterpretation of sacramental theology that makes the rite sacredness to the lives of the parishioners even during pandemics.