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Journal articles on the topic 'Christian-afrikaans'
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1
Venter, Eben. "Olga Kirsch: ’n Vreemde boom op hierdie aarde / Olga Kirsch: A Strange Tree on This Earth." Werkwinkel 9, no. 2 (November 1, 2014): 17–28. http://dx.doi.org/10.2478/werk-2014-0010.
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Abstract The article traces the lasting alienation of Olga Kirsch (1927-1994), a Jewish-born South African poet, as represented in her seven volumes of Afrikaans poetry published between 1944 and 1983. Growing up in a devoutly Christian, Afrikaans-speaking rural community, she found herself an outsider. The conditions at home brought little comfort, while the awareness of the racial discrimination which permeated society further contributed to her isolation. Seeking for a heimat, she emigrated to Israel at the age of 24. Reading her poetry, it becomes clear that here, too, she remained a stranger, continuing to write and publish in Afrikaans.
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Stell, Gerald, Xavier Luffin, and Muttaqin Rakiep. "Religious and secular Cape Malay Afrikaans: Literary varieties used by Shaykh Hanif Edwards (1906-1958)." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 163, no. 2-3 (2008): 289–325. http://dx.doi.org/10.1163/22134379-90003687.
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In the context of the White and Christian-dominated Afrikaans language movements, followed by apartheid, little attention has been paid to an Afrikaans literary variety used among Muslim Cape Coloureds, a group often referred to as ‘Cape Malays’. Descending mainly from Asian slaves brought by the Verenigde Oost-Indische Compagnie (VOC, Dutch East India Company), and bearing the marks of cohabitation with non-Asian populations at the Cape, the Cape Malays at an early stage developed a distinct religious culture through their adherence to Islam, as well as a distinct Cape Dutch linguistic identity through their connections with the Dutch East Indies and the Islamic world. These cultural idiosyncrasies found expression in a local literature, religious and (more rarely) secular, using as a medium a variety of Cape Dutch/Afrikaans written either in the Arabic alphabet or in the Roman alphabet.
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Saayman, W. A. "Those pietistic missionaries: a time to reconsider?" Verbum et Ecclesia 17, no. 1 (August 2, 1996): 202–14. http://dx.doi.org/10.4102/ve.v17i1.1120.
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It is generally recognised that pietistic missionaries made an enormous contribution to Christian mission world-wide. The author analyses the contribution of Afrikaans-speaking pietist missionaries in South Africa, and their social involvement. He concludes that it was exactly their Pietist tradition which led them into meaningful socio-political involvement to change oppressive structures. This should, however, not be taken as a clean bill of health for pietism in general.
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Engelbrecht, G. C., and P. H. Foster. "Politieke herskrywings van die Ons(e) Vader-gebed in vier Afrikaanse gedigte." Literator 32, no. 2 (June 22, 2011): 1–32. http://dx.doi.org/10.4102/lit.v32i2.10.
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Political rewritings of the Our Father prayer in four Afrikaans poems. The utilisation of religious elements is a prominent trend in Afrikaans poetry − often in service of the political struggle, for example during the apartheid years. In this article four rewritings of the “Our Father” prayer are examined, using Linda Hutcheon’s theory of parody, as discussed in (among others), her pioneering work, “A theory of parody” (2000). For Hutcheon, parody does not necessarily imply ridiculing a previous text. According to her well-known definition, parody is “ironic transcontextualization, is repetition with difference. A critical distance is implied between the backgrounded text being parodied and the new incorporating work, a distance usually signaled by irony.” The rewritings of the “Our Father” by Jan Blom (Breyten Breytenbach), Ronnie Belcher and André Letoit (Koos Kombuis) are distinct examples of ironic inversion, while in Hans du Plessis’s poem (in Griqua Afrikaans) the irony is less obvious and the critique (if any) more subdued. As Hutcheon explains and motivates, parody does not always take place at the expense of the parodied text. Thus the parodical rewritings of the “Our Father” need not necessarily be seen as destructive and belittling of the prayer itself, but as critically constructive vis-à-vis the Christian community.
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Breytenbach, Cilliers. "Die Identität eines Christenmenschen – Im Anschluß an Paulus." Zeitschrift für Evangelische Ethik 33, no. 1 (February 1, 1989): 263–77. http://dx.doi.org/10.14315/zee-1989-0139.
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Abstract In this Germantranslation of an essay published 1988 in Afrikaans, the South African author criticizes the views ofthe influential Dutch Reformed New Testament scholar, E. P. Groenewald. In 1947 Groenewald published an essay on the nature ofthe Early Church and Pauline theology, in an effort to justify apartheid ideologically. The views expressed in that essay are still alive among concervatives in the DRC. From the perspective of Pauline soteriology, so Breytenbach argues, Apartheid is principally incompatible with Christian baptism.
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Spangenberg, I. J. J. "Om oor God te praat: ’n Kritiese oorsig van gesprekke onder Afrikaanssprekende Christene van die gereformeerde tradisie (1998–2003)." Verbum et Ecclesia 25, no. 1 (October 5, 2004): 274–93. http://dx.doi.org/10.4102/ve.v25i1.270.
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The book Die vreemde God en sy mense (The enigmatic God and his people) — published in 1998 — marks the beginning of a new debate about God amongst Afrikaans-speaking people of the reformed tradition. The fall of the National Party government and the end of the Apartheid policy in 1994 forced theologians to reflect on the authority of the Bible; the issue of creation, the Big Bang and evolution; the relationship between Christianity and other religions; the historical Jesus research and the possibility of a new reformation. Afrikaans-speaking people suddenly became part of the global village and could not ignore these issues anymore. Four tendencies in the debates are identified: (1) clinging to the credos of the reformed tradition and adhering to the master narrative of Western Christianity; (2) looking at the credos as cultural and time-conditioned ones but trying to integrate the theories of the Big Bang and evolution with the master narrative of Christianity, (3) breaking away from the master narrative of Western Christianity and creating a new tradition; (4) abandoning the Christian tradition altogether and exploring another religious tradition, especially Buddhism.
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Vos, C. J. A. "Met 'n lied in die hart." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 455–64. http://dx.doi.org/10.4102/ve.v22i2.665.
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Psalms are songs that have principal importance in Jewish and Christian traditions; in the Eastern Orthodox and Western churches; in the Roman Catholic tradition and numerous Reformed divisions. Contemplation on this rich heritage considers the Psalm's contribution to the enrichment and magnification of the liturgy. The richness that the Psalms offer as song book, should be rediscovered and utilised. In this article, selected new Psalms, recently versified in Afrikaans by T T Cloete, are analysed. These Psalms are to be taken into official use on 28 October 2001. The place and function of hymnals is also considered. The church songs are analysed using three criteria: theological, literary, and musicological aspects.
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Cochrane, Neil. "Ondermyning van normatiwiteitsdimensies in die poësie van Loftus Marais: ’n Queer-teoretiese beskouing." Tydskrif vir Letterkunde 50, no. 3 (May 18, 2018): 72–88. http://dx.doi.org/10.17159/tl.v50i3.5113.
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Although elements of queer experience exist in Afrikaans poetry since 2002, for example in the work of Hennie Aucamp andMarius Crous, a clear shift from gay to queer experience took place with the publication of Staan in die algemeen nader aan vensters ( “In general, stand close to the windows”, 2008) by Loftus Marais. With specific reference to his poetry, the article demonstrates how the eccentric, marginal and oppositional position of various queer subjects, for instance the female impersonator/drag queen, relates to the destabilization of specific dimensions of normativity: heteronormativity, Cape Town as urban space, gay masculinity, the soul//body binary, Christian faith, the gay sadomasochist and the representation of gay male sex in the poetry of Johann de Lange. These aspects are discussed within a queer theoretical framework with a specific focus on the views of queer theorist David Halperin.
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Strauss, Piet. "Die Nederduitse Gereformeerde Kerk en die Afrikanervolk kerkordelik verwoord." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 447–65. http://dx.doi.org/10.17570/stj.2016.v2n2.a21.
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The Dutch Reformed Church and the Afrikaner – in its church orderThe Dutch Reformed Church (DRC) and the Afrikaner people had close ties in the 1960’s. This was intensified by the apartheid system in South Africa. The policy of apartheid was supported by the DRC, most of the Afrikaners and the National Party in government. In 1962 the DRC determined in its church order that it will protect and build the Christian-Protestant character of the Afrikaner people. This group was singled out by a church that was to be for believers of all nations. It also gave the DRC an active part in the development of this group. The documents Church and Society-1986 and Church and Society-1990 changed all this. The close links between the DRC and Afrikaans cultural institutions ended and the DRC declared that it caters to any believer. The church order article about the Afrikaner was omitted.
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Odendaal, B. J. "Is T.T. Cloete ’n Calvinistiese digter?" Literator 18, no. 2 (April 30, 1997): 1–24. http://dx.doi.org/10.4102/lit.v18i2.538.
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Is T.T. Cloete a Calvinist poet?T.T. Cloete has had a strong influence on contemporary Afrikaans poetry, particularly as a religious poet with a fanerotic world view. Some critics have characterized him as a Calvinist poet, and the validity of such a description is discussed in this article. It is pointed out that Cloete's Biblical orientation as well as the importance given to the so-called general or creational revelation of God in his poetry, is typically Calvinist. The panentheistic trend in his view of the relation between God and cosmos, the aesthetic mysticism that distinguishes his experience of God and the consequent discomfort in his poems about the meaningful ness of death in the dispensation of God, are, however, indicated as motives deviating from a typically Calvinist world view. In these respects his views, as expressed in his poetry, show similarities with those of the Catholic tradition, even with those of the Eastern Christian church.
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Van Aarde, A. G. "“The RDP of the Soul”, geweld, vergelding, toleransie en Paulus se appèl om moed te hou." Verbum et Ecclesia 29, no. 3 (November 17, 2008): 708–27. http://dx.doi.org/10.4102/ve.v29i3.39.
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“The RDP of the Soul”, violence, revenge, tolerance and Paul’s appeal for enduranceThis article links up with both the Fourth Nelson Mandela Commemorative Lecture presented by the previous President of the Republic of South Africa, Thabo Mbeki, in 2006, titled the “RDP of the Soul” and with the book of Dr Richard Burridge (King’s College, University of London), Imitating Jesus, in which he shows how biblical ethics has shaped South Africans’ lives since colonialism, apartheid and post- and neo-colonialism. The article argues that moral leadership by the Christian faith community in South Africa which combats violence by rising up in compassion against injustice can counter-balance the spiralling out of retaliation through revenge. The article describes tolerance in terms of the Pauline concept of endurance and the internalisation of hope for the future. Perseverance despite suffering is seen as the contents of tolerance in the midst of aggressive opposition against the essence of life experienced in terms of an individual’s thinking, willing and feeling. The article is a reworked version of a bilingual commemorative public lecture in English and Afrikaans presented on the occasion of the University of Pretoria’s centenary celebration and is dedicated to Professor Dr P J G Meiring, a member of the Commission of Peace and Reconciliation in South Africa.
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WELLS, JULIA C. "EVA'S MEN: GENDER AND POWER IN THE ESTABLISHMENT OF THE CAPE OF GOOD HOPE, 1652–74." Journal of African History 39, no. 3 (November 1998): 417–37. http://dx.doi.org/10.1017/s0021853798007300.
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Quite possibly, Eva, born Krotoa, is the most written about African woman in South African historiography. Her name fills the journals of the Dutch East India Company almost from the very start of their little feeding-station at the Cape of Good Hope in 1652. She is known as a Khoena girl taken into Dutch commander Jan Van Riebeeck's household from the age of about twelve, who later became a key interpreter for the Dutch, was baptised, married Danish surgeon, Pieter Van Meerhoff, but then died as a drunken prostitute after his death. Yet her persona remains an enigma. As Christina Landman put it, ‘Krotoa is a story-generator’.To conservative historians, Eva's life offers living proof that the Khoena were irredeemable savages. To black nationalist writers, such as Khoena historian, Yvette Abrahams, she personifies the widespread rape and abuse of black women by the invaders. Eva's chief biographer, V. C. Malherbe, forms a more neutral judgment by describing Eva as primarily ‘a woman in between’. Landman views her as an early synthesizer of African and Christian religious traditions. Carli Coetzee demonstrates how recent Afrikaans-speaking artists, poets and actors have constructed an image of Eva as the mother of the Afrikaner nation, a tamed African who acquiesced to Europeanness. She is often portrayed as yearning to return to her African roots, but without success.Virtually all of the representations of Eva construct her as a helpless victim of vicious culture clashes. Today's racial consciousness, laced with assumptions of inevitable African/European hostility, is often read back into the historical record. Frustratingly large gaps in that record leave room for a wide range of interpretations, depending heavily on the subjectivities of the historian. Virtually all previous writers, however, have judged Eva primarily by the tragic circumstances of her death, while minimizing the considerable achievements of her earlier years.
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Anthony, David. "Oswin Boys Bull and the Emergence of Southern African ‘Nonwhite’ YMCA Work." Journal of Anglican Studies 10, no. 2 (September 20, 2011): 212–30. http://dx.doi.org/10.1017/s1740355311000179.
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AbstractFrom 1908 to 1922, Oswin Boys Bull (1882–1971) had the primary responsibility for supervising the recruitment of African youth and students into the South African SCA and YMCA. Following the lead of overseas sojourners Luther Wishard and Donald Fraser in 1895 and John R. Mott and Ruth Rouse in 1906, Bull took his experience as a Jesus College, Cambridge classics and theology major and sportsperson into the challenging religious, racial and ethnic field of the Union of South Africa. Bringing a mix of strong spiritual roots and an unwavering commitment to the racially inclusive interpretation of Christianity, Bull blazed a trail that earned him the reputation of a pioneer ecumenist.Ably assisted by illustrious Xhosa-speaking intellectual and seasoned Christian proselytizer John Knox Bokwe, Bull made inroads into areas previously ignored by his predecessors. With a reach extending as far as neighboring historic Basutoland, Bull's efforts resulted in the establishment of branch associations in a variety of rural and urban locations. In spite of local opposition and tremendous geographical, linguistic, social and political barriers, Bull applied himself to the task of providing a firm foundation for Black and Mixed Race SCA and YMCA members to find places in previously lily-white bodies.Understanding both his limits as well as his capabilities, Bull's generosity allowed him to share the spotlight with other evangelists. His correspondence with YMCA leader John Mott demonstrates a humble willingness to see the task of ‘nonwhite’ inclusion in SCA and YMCA work to the end. By the time Max Yergan, the first permanent YMCA and SCA secretary arrived in South Africa early in 1922, Bull was able to delegate most of the duties that required a field secretary to him, satisfied that he could concentrate on the remainder of his managerial duties from the YMCA and SCA center, in Cape Town and Stellenbosch, respectively. Already fluent in Afrikaans, Bull's history of attempting to build bridges between competing and often hostile populations set the standard for the type of leadership that a complex, extremely ethnically and religiously particularistic society like South Africa would need to construct a broadly based national movement.Although O.B. Bull is known only to readers of Alan Paton's Hofmeyr, and those involved in the institutions with which he was associated, most notably, St Edmunds School, Jesus College, Cambridge, the Scriptural Union and the South African SCA and YMCA, it may now be possible for later generations to revisit the times in which he lived and worked to regain a sense of the odds against which he struggled and the resolve he showed in striving first to dream of and then fight for a more inclusive Southern African YMCA.While he was by no means perfect and was clearly himself a product of his place and time, his quests for something better within himself and his adopted country were noble.
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Joynt, Shaun, and Chris Broodryk. "Screening the church: A study of clergy representation in contemporary Afrikaans cinema." HTS Teologiese Studies / Theological Studies 74, no. 1 (July 18, 2018). http://dx.doi.org/10.4102/hts.v74i2.4891.
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The church-funded CARFO or KARFO (Afrikaans Christian Filmmaking Organisation) was established in 1947, and aimed to ‘[socialise] the newly urbanized Afrikaner into a Christian urban society’ (Tomaselli 1985:25; Paleker 2009:45). This initiative was supported and sustained by the Dutch Reformed Church (DRC), which had itself been part of the sociopolitical and ideological fabric of Afrikaans religious life for a while and would guide Afrikaners through tensions between religious conservatism and liberalism and into apartheid. Given Afrikaans cinema’s ties with Christian religious and political conservatism, we explore the role – even the centrality – of the Afrikaans church in cultural activity before 1994, and then after 1994. Here, Afrikaans church is an inclusive term that brings together various denominations of Afrikaans-speaking churches, but which mainly suggests the domination of the DRC. After establishing the role of the Afrikaans church in the way described above, we move towards the primary focus of our study: exploring the representation of clergy in the contemporary Afrikaans film Faan se Trein in order to describe certain theological implications of this representation. With reference to Faan se Trein, our article notes and comments on the shifts that have occurred in clergy representation in Afrikaans cinema over the past decades. Osmer’s four tasks of practical theology, namely, descriptive, interpretive, normative and strategic are used for theological reflection. With due contextual reference to Afrikaans film dramas such as Broer Matie [Brother Matie], Saak van Geloof [A Matter of Faith], Roepman [Stargazer], Stilte [Silence], Suiderkruis [Southern Cross] and Faan se Trein, we arrive at some preliminary conclusions about the representation of clergy in mainly contemporary Afrikaans cinema.
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Van der Merwe, Johan M. "Destination New Zealand: A history of the Afrikaans Christian Church of New Zealand." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.2921.
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The advent of democratic change in South Africa in the 1990s led to an exodus of many White Afrikaans-speaking Christians from South Africa. They settled all over the world. One of the countries of choice was New Zealand. A group of these emigrants came together in Auckland, New Zealand, in 1998 and founded an Afrikaans church. The Church grew from one congregation to a denomination that currently has nine congregations. This article describes the history of the Afrikaanse Christen Kerk van Nieu-Seeland [Afrikaans Christian Church of New Zealand]. It focuses on the founding, growth, Church Order, ministry and challenges of the Church. The sources for this article are primary documents collected by the author in New Zealand.
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Spies, Lina. "Van weerloos tot weerbaar: Die Afrikaanse vrouedigter binne patriargale konteks." HTS Teologiese Studies / Theological Studies 70, no. 1 (February 20, 2014). http://dx.doi.org/10.4102/hts.v70i1.2771.
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Vulnerability to resilience: The Afrikaans woman poet in patriarchal context. On Elisabeth Eybers’s poetry and my own. This article gives an account of the nature and content of my religious poems that form a large part of my poetry. Looking back upon my substantial oeuvre, I realise that it was as a woman that I gave expression to the human condition and to my experience of religion. As a woman poet I identified with the first acknowledged Afrikaans woman poet, Elisabeth Eybers. Although a specific female tradition was never identified in the Afrikaans literary criticism, the Afrikaans woman poet writes from within a patriarchal society of which the Bible and Christian doctrine form the basis. This corresponds with the situation of the English and American woman poet. Feministic American literary critics have reflected in depth on the woman poet’s dilemma, and have shown that the woman poet’s struggle to find her own identity is not against the strong male or female poets who preceded her, but against the inhibiting voices that live within herself. At deepest it amounts to a conflict between fulfilling her traditional female role as prescribed to her by the patriarchy, and fulfilling her vocation as poet – a theme in both Eybers’s and my work. Because of the different courses of our lives, the female identities expressed respectively in our work differ: Eybers’s identity is that of woman and mother, and later unattached immigrant, while mine is that of an unmarried career woman. In this article I concentrate on the way in which we give expression to our female identities in our poetry as influenced by the traditional Christian belief system in which we were brought up. I give a comprehensive account of the influence of characteristic scriptural language on Eybers’s and my own use of words, and I discuss our poems on biblical figures in detail.
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Vorster, W. S. "Die brief aan Rheginos: Oor geloof en rede en die opstanding." HTS Teologiese Studies / Theological Studies 42, no. 2 (January 23, 1986). http://dx.doi.org/10.4102/hts.v42i2.2145.
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The letter to Rheginos: On faith and reason and the resurrection The article consists of an introduction to and an Afrikaans translation of the Coptic Epistle to Rheginos on the resurrection. It is dedicated to Professor JAAA Stoop as a token of appreciation for his contribution to promote the study of early Christian literature in South Africa.
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Pieterse, Hendrik J. C. "A profile of the belief in Jesus and salvation among the Afrikaans speaking Christian youth." HTS Teologiese Studies / Theological Studies 59, no. 4 (November 2, 2003). http://dx.doi.org/10.4102/hts.v59i4.687.
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This article is based on the results of a large-scale empirical-theolo-gical research project on “Religion and Human Rights among South African Youth.” Using the extensive database of this project, the article focuses on the results on the images of Jesus and the belief in salvation of Grade 11 learners. The results present a profile of the pluralistic and diverse scale of nuances in the belief structures of Christian teenagers. The results of the English-speaking private school learners are placed alongside the results of the Afrikaans speaking public school learners in order to obtain a more prolific picture of the belief of the Afrikaans speaking youth. The effect their belief in salvation has on their views regarding human rights is also examined. The results challenge the preacher to think dialectically and hermeneutically in a new age and context.
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Van Wyk, I. W. C. "Apologie vir die Christelike lewenswyse en etiek." HTS Teologiese Studies / Theological Studies 64, no. 1 (January 23, 2008). http://dx.doi.org/10.4102/hts.v64i1.34.
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Apology for a Christian way of life and ethics
Many young Afrikaners have turned their backs on the Calvinistic churches in South Africa. Many of them have difficulty with the Christian morality. Works by “Boetman” and Koos Kombuis are analysed in order to get acquainted with present-day thinking of the critics of the Afrikaans churches. This article proposes a positive reception of the moral tradition of the Early Church. A short overview of the basic aspects of the ethics of the early church fathers and apologists is given. Whether the critics would embrace a morality of caring, remains an open question. The author is convinced that this morality is the better one. The critics are invited to rethink Christian morality and ethics.
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Van Aarde, Andries G. "Christelike etiek vanuit die perspektief van naasteliefde: Rudolf Bultmann en Stoïsynse etiek." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.2870.
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Christian ethics from the perspective of neighbourly love: Rudolf Bultmann and Stoic ethics. This article consists of various sections. The first concerns a cultural-sensitive explanation of the meaning of the term ‘neighbour’. The second exemplifies Rudolf Bultmann’s understanding of the meaning of the love commandment which is found in the Jesus tradition and in the New Testament. This explanation represents a paraphrase of Bultmann’s reflection on the notion ’neighbourly love’ in Afrikaans. The article elaborates on Bultmann’s interpretation by means of expanded exegetical comments. The article also endorses Bultmann’s juxtaposition of Christian ethics with Greek Stoic ethics. This Greek heritage is described in an expanded way. The article discusses Bultmann’s understanding of neighbourly love within the context of the core values of his hermeneutics. The results are made relevant for the present-day Christian ethical perspective on the adherence to the so-called natural law, applied to the South African sociopolitical situation.
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Koenig-Visagie, Leandra H., and Jeanne Van Eeden. "Gendered representations of fatherhood in contemporary South African church imagery from three Afrikaans corporate churches." Verbum et Ecclesia 34, no. 1 (February 28, 2013). http://dx.doi.org/10.4102/ve.v34i1.760.
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The South African secular media do not frequently portray men in parental roles; on the other hand, it seems that media and visual culture created by the Christian sector is more likely to engage with issues of fatherhood. Accordingly, it is relevant to explore representations of fatherhood in the Christian context, as these constitute some of the few examples of men�s parental roles in the South African visual culture landscape. Through a Barthean visual semiotic analysis, this article describes and problematises the representation (and non-representation) of certain aspects of fatherhood in the recent visual culture of three Afrikaans corporate churches in the Pretoria-Centurion area. It further establishes that strong connections between breadwinning, male headship and fatherhood exist in images created by these churches. Fathers are mainly shown as patriarchs, heads of households and as active outdoor adventurers. We argue that although men are depicted as involved parents, there are certain limitations and exclusions to this involvement.
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Mokgadi Margaret Mokgokong and Moses Retselisitsoe Phooko. "What has the Constitutional Court Given Us? Afriforum v University of the Free State 2018 (4) BCLR 387 (CC)." Obiter 40, no. 3 (December 15, 2019). http://dx.doi.org/10.17159/obiter.v40i3.11201.
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The history of South Africa is an unpleasant one. It was a society based on racial segregation with the promotion of Afrikaner culture and the Afrikaans language above all other languages. This can be traced to the architect of apartheid, the Afrikaner National Party, which introduced apartheid. Afrikaans-speaking people, through the Afrikaner National Party, dominated South Africa politically. Their language too, was promoted above all other languages. For example, Afrikaans enjoyed more privileges than other languages in that it was used for drafting laws, as the language of record in the courts and was also the only compulsory subject for learning. The apartheid government, through its racial policies, used the Afrikaans language as a tool to control Black South Africans in almost all spheres of life, including education, which had to be undertaken in Afrikaans. It is therefore no surprise that there were five universities that offered education mainly in Afrikaans. These are Stellenbosch University, University of the Free State, University of Pretoria, Potchefstroom University for Christian Higher Education (now North-West University) and Randse Afrikaanse Universiteit (now University of Johannesburg). The use of the Afrikaans language as an instrument for social control was not sustainable. The new constitutional dispensation ushered in an era wherein respect for fundamental human rights and freedoms is at the top of the South African agenda. The right to further education is constitutionally recognised in section 29(1)(b) of the Constitution of the Republic of South Africa, 1996. Section 29(2) of the Constitution further recognises and embraces the diversity of South African society and provides that “everyone has the right to receive education in the official language or languages of their choice in public education institutions where that education is reasonably practicable” (s 29(b) of the Constitution). The State has an obligation to take reasonable measures on a progressive basis to ensure that further education is available and accessible (s 29(1)(b) of the Constitution). In ensuring “effective access to and implementation” of the right to further education, It is notable that, in its endeavour to make further education available and accessible, the State is required to consider several factors such as language policies. In an effort to facilitate the realisation of the right to further education, the Higher Education Act (101 of 1997) was enacted in order inter alia to “redress past discrimination and ensure representivity and equal access to higher education institutions” (preamble to the Act).In the UFS case (CC), the Constitutional Court applied section 29(1)(b) of the Constitution, which provides for the right to further education and the “right to receive education in the official language or languages of [one’s] choice”. This note centres on this decision and seeks to critically discuss and analyse both the majority and minority decisions of the Constitutional Court. The question presented is whether the Constitutional Court has given the public a solution to the issue surrounding the use of either Afrikaans or English as a language medium of instruction in the higher education sector and what the effect of this has been on the development of other languages. The case note is divided into five sections. The facts of the case, the issues put before the court for consideration and the finding of the court are discussed in part 2. Part 3 contains an analysis of the minority and majority judgments. Part 4 considers whether the court has given us any solutions. Part 5 sets out the authors’ recommendations and their conclusions.
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Van Wyk, Gabriël M. J. "Die lewe en werk van Karl Barth (1886–1968): ʼn Leksikografiese bydrae tot Reformasie 500." HTS Teologiese Studies / Theological Studies 73, no. 1 (February 28, 2017). http://dx.doi.org/10.4102/hts.v73i1.4592.
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Karl Barth was a leading thinker within an influential theological direction that arose in Europeafter the First World War, known as dialectical theology. Comprehensive introductions to thelife and work of Barth in the South African theological journals, written in Afrikaans, eitherdoes not exist, or are difficult to trace for the Afrikaans readership. This article on Barth aims tofill the gap by offering a lexicographical contribution on the life and work of Barth. The focus ofthis article is on Barth as a Reformed theologian. The theme of the New Testament and systematictheology is essentially the same, namely to explain the concept of Christian self-understandingas an eschatological event in which faith is expressed for the sake of faith in God and only inGod. Barth explained the same theological concepts with his theology as those that wereexplained by the church reformers of the 16th century, but under radically new circumstances.The so-called modern and postmodern people of our time not only broke ties with the past, butin the process they also lost their ability for using historical-critical patterns of thought that triesto bridge historical distances, and therefore, sacrificed all efforts to think systematically on thealtar of relativism. We can learn from Barth what systematic reformed theology really is.
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Van Wyk, Gabriël M. J. "Die lewe en werk van Rudolf Bultmann (1884–1976): ʼn Leksikografiese bydrae tot Reformasie 500." HTS Teologiese Studies / Theological Studies 73, no. 1 (February 28, 2017). http://dx.doi.org/10.4102/hts.v73i1.4593.
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Rudolf Bultmann was one of the leading thinkers within an influential theological direction that arose in Europe after the First World War, known as dialectical theology. Comprehensive introductions to the life and work of Bultmann in the South African theological journals, written in Afrikaans, either does not exist, or are difficult to trace for the Afrikaans readership. This article on Bultmann aims to fill the gap by offering a lexicographical contribution on the life and work of Bultmann. The focus of this article is on Bultmann as a Lutheran thinker. The theme of the New Testament and systematic theology is essentially the same, namely to explain the concept of Christian self-understanding as an eschatological event in which faith is expressed for the sake of faith in God and only in God. Bultmann explained the same theological concepts with his theology as those that were explained by the church reformers of the 16th century, but under radically new circumstances. The so-called modern and postmodern people of our time not only broke ties with the past, but in the process they also lost their ability for using historical-critical patterns of thought that tries to bridge historical distances, and therefore sacrificed all efforts to think systematically on the altar of relativism. We can learn from Bultmann what systematic reformed theology really is.
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De Klerk, Ben J., and Phia Van Helden. "Oorsake van kerkkrimping binne die tradisioneel Afrikaanssprekende gereformeerde kerke in Suid-Afrika." Verbum et Ecclesia 32, no. 1 (March 4, 2011). http://dx.doi.org/10.4102/ve.v32i1.477.
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The focus of this article was to pursue factors regarding the declining numbers in the traditional Afrikaans speaking reformed churches in South Africa. This intertwined phenomenon was studied according to theonome reciprocity as portrayed in the covenant and embedded in the Great Commission. The unstoppable drive of the Spirit is recognised in a levelling wave approximately every 500 years. It is also recognised in the wave where mainstream Christianity moves from the northern to the southern hemisphere, as well as cyclic movements typical to the Christian religion. Man�s involvement is categorised as factors that are difficult to measure, as well as factors that can be measured. Paradigms, as factors difficult to measure and contributing to the decline of churches, form the background to the manifestation of the measureable factors.
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Van Wyk, I. W. C. "Rudolf Bultmann se verstaan van vryheid." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.2895.
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Rudolf Bultmann’s understanding of freedom. This article is a reworked version of a paper delivered at a symposium on the life and work of Rudolf Bultmann who was born on the 20th August 1884. The article deals with Bultmann’s understanding of Christian freedom. Three articles of Bultmann on freedom are presented and evaluated: (1) Grace and freedom – 1948; (2) The importance of freedom for European culture – 1952; (3) The idea of freedom in antiquity and Christianity – 1959. The relevancy of Bultmann’s theology is explained to present-day Afrikaans speaking people. Bultmann’s theology is not only presented as relevant, but also as an important guideline for Reformational thinking. Bultmann is presented as a credible Lutheran theologian. His explanation of the doctrine of justification remains helpful in a context of constant self-justification. Some critical remarks are made from a Reformed perspective.
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Spies, Lina. "Spiritualiteit en poësie: Om te ontmoet en te soek." HTS Teologiese Studies / Theological Studies 68, no. 1 (January 11, 2012). http://dx.doi.org/10.4102/hts.v68i1.1209.
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Spirituality and poetry: To meet and to seek. This article represents a commemoration lecture in honour of Professor Andries van Aarde. In the article, Lina Spies, emerita professor in the Department of Afrikaans and Dutch at the University of Stellenbosch, an eminent Afrikaans poet, recounts her spiritual journey as seeker. Spies views her emerging religiosity as the result of her encounters in real life and in poetry. The poem as encounter serves as a dynamic occurrence in which one both searches and finds. The poetry of secular poets like Pablo Neruda receives a religious dimension when they give expression to the ‘vastness of the universe’ as Neruda does in his poem La poesíe (translated as Poetry). For the literary-theoretical foundation of her argument, Spies employs the insights of Camille Paglia, professor of Humanities and Media Studies at The University of Arts in Philadelphia, as especially found in the introduction to her book, Break, blow, burn.Spies’ article focuses on the author’s spirituality as witnessed in her poems and in her translation of the diary of the Holocaust victim, Anne Frank. This spirituality is eschewed from Christian orthodoxy, on the one hand, and simultaneously influenced by the novels of the American-Jewish writer Chaim Potok, which evoked her interest in the American Jewish society and also made her conscious of the Jewishness of Jesus. The author’s spiritual journey of meeting and seeking reaches a peak in her poem Ontdaan (translated as Unsettled), on her reading of Andries van Aarde’s book Fatherless in Galilee: Jesus as child of God.
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Brown, E. "Die invloed van Abraham Kuyper op ds. S.J. du Toit." In die Skriflig/In Luce Verbi 27, no. 3 (June 25, 1993). http://dx.doi.org/10.4102/ids.v27i3.1468.
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The well-known Rev. S.J. du Toit must be understood as a prophet. Taking after die influential minister of Paarl, the reform-minded Rev. G.W.A. van der Lingen, Rev. S.J. du Toit associated himself with the Dutch theologian and politician Abraham Kuyper, who formulated and advocated a Calvinist worldview. Du Toit was guided by Kuyper in almost every way, but especially in his call for a free and Christian system of education. Adopting the educational principles argued by Kuyper, he drafted a similar act of education for the Transvaal and with his aid attempted to foster a society in the Calvinist sense of the word. And yet, his prophetic vision estranged him from his Dutch teacher and friend as well as from those he so badly wanted to address and influence. Eventually he was left in the cold. Nevertheless, he proved himself as a prophet of Afrikaans... and perhaps he was politically also not without a prophetic sense.
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Branch, R. G. "He is risen! A play based on Acts 1:1-12." In die Skriflig/In Luce Verbi 44, no. 1 (July 25, 2010). http://dx.doi.org/10.4102/ids.v44i1.145.
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This play was written in response to a request to conduct a worship service on Ascension Day, 21 May 2009, a Thursday, for primary school children, ages six to thirteen, from the Potchefstroom Christian School, an English-speaking school in Potchefstroom. The worship service was part of an outreach of Potchefstroom North congregation, a member of the GKSA (Gereformeerde Kerke in Suid-Afrika), to two local schools.An hour earlier on the same day, children from an Afrikaans-speaking school heard a sermon by Prof. Ben de Klerk. This article is dedicated to Professor De Klerk with thanks for his service to the Lord. Truly, his life exemplifies joy and honour. The author of the play spent two and a half years (July 2002- December 2004) with the Faculty of Theology at the North-West University in Potchefstroom – first on a Fulbright Fellowship and then as an Associate Professor with the Faculty of Theology for a finite term of 18 months. She was back for a visit doing research with her former colleagues when the invitation came to conduct the service for Potchefstroom Christian School on 21 May.During announcements at a chapel service for theology students and faculty earlier in May, she asked for “six strong, broad, energetic, excited, and very handsome men” to be disciples in her new play for children. Young men responded and rehearsals commenced. The play was well received by the children. It kept their attention because it was fast-moving and fun. They learned a bit about the book of Acts and its opening story, the ascension, in a manner faithful to the Biblical text and yet one that creatively9 incorporated contemporary elements.
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Nortj�-Meyer, Lilly. "A critical analysis of Gretha Wiid�s sex ideology and her biblical hermeneutics." Verbum et Ecclesia 32, no. 1 (March 4, 2011). http://dx.doi.org/10.4102/ve.v32i1.472.
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Gretha Wiid and Angus Buchan have established themselves as the moral gurus of the Afrikaner Christian community with their �Worthy Women� and �Mighty Men� mass conferences. Wiid is also often invited by the broadcast media to participate in TV and radio talks to discuss her views on relationships and sex � she is even invited by popular Afrikaans singers to share the stage with them. Recently, Gretha Wiid was again on the front pages of popular magazines to promote her and her husband�s views on sex and sexuality based �on the Bible�. She suggests that women hand over their sexuality, their bodies and their sexual decisions completely into the hands of men. Her view is that the husband is the king, prophet and priest in the family and should be honoured accordingly. The aim of this article was to use Wiid�s public appearances and publications as a case study to analyse her statements, hermeneutic principles and procedures and to demonstrate how her interpretation of sex and sexuality is infused by heteropatriarchal biblical discourse. The purpose of the article was to unveil the hermeneutic principles �ordinary� Christians such as Wiid apply in interpreting biblical texts and how these are culturally inscribed on women�s and children�s bodies.
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Van Rooy, H. F. "Psalm 137 en die beryming van wraakpsalms." In die Skriflig/In Luce Verbi 43, no. 3 (July 26, 2009). http://dx.doi.org/10.4102/ids.v43i3.238.
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Psalm 137 and metrical versions of imprecatory psalms This article discusses seven metrical versions of the im- precatory section of Psalm 137, two in Dutch (1773 and 1968), two in English (in the “Psalter hymnal” of the Christian Re- formed Church and in “Sing psalms” of the Free Church of Scotland) and three Afrikaans versions (J.D. du Toit, T.T. Cloete and Lina Spies), looking at the way in which these versions treated this section. This is done in the light of recent research on Psalm 137, and especially the imprecatory section. In the literature questions are asked about the singing of this kind of psalm in the church, but also about the omission or softening of this part of Psalm 137 in the versions of Cloete and Spies. The choice of melody, the number of strophes used and the division of the contents of the psalm in strophes play an important role in determining most of the omissions or alle- viations in the metrical versions. All seven the versions dis- cussed took the imprecatory section seriously. The problems raised against these versions can be ascribed to these choices, and not to a deliberate attempt to circumvent the problem of such an imprecatory section. The version of Spies is the only exception, with the omission of the last line of the psalm.
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Bosman, Nerina. "The cup as metaphor and symbol: A cognitive linguistics perspective." HTS Teologiese Studies / Theological Studies 75, no. 3 (June 3, 2019). http://dx.doi.org/10.4102/hts.v75i3.5338.
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Although the Afrikaans word beker carries strong religious and other connotations, among them references to the Eucharist cup, the contribution of this article is to highlight, within a cognitive semantics framework, the role that cognitive mechanisms such as metaphor and metonymy played in the creation of this symbol. The article aims to illustrate the following: that the two signs of the Christian Eucharist, the bread and the wine, are grounded in conceptual metaphors of eating and drinking; that two conceptual drink metaphors are present when the symbol of the cup is analysed; that a related concept, that of metonymy, acts as a cognitive trigger, thus enabling the realisation of the symbol; and that other factors such as culture and religious symbolism played a significant role in the whole process. A corpus linguistics methodology is used to identify expressions containing the word beker. In analysing the expressions, Conceptual Metaphor Theory is used as a theoretical framework. It is found that conceptual metaphors such as nourishment is drinking and suffering is drinking underlie metaphoric expressions with beker. The metonymy container [the cup] for contained [the wine or blood] plays an important role in enabling the metaphors. In the images of the Eucharist cup and the broken bread, powerful metaphors arising from our bodily experience, denoting suffering and death on the one hand, and joy, nourishment and life on the other hand, are united to form the symbol.
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Bredenkamp, Izette, and Andre Wessels. "Suid-Afrikaanse kapelaansvroue en die Grensoorlog (1966–1989): ’n Gevallestudie van denominale pastorale versorging." Journal for Transdisciplinary Research in Southern Africa 12, no. 1 (December 3, 2016). http://dx.doi.org/10.4102/td.v12i1.346.
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South African chaplains’ spouses and the Border War (1966–1989): A case study of denominational pastoral care. Pastoral care of soldiers during times of war and armed conflict has been part and parcel of the Christian religion since the Council of Ratisbon officially authorised chaplains for armies in 742. However, studies in South Africa revealed that government institutions and especially the Dutch-Afrikaans denominations did not wholeheartedly adhere to this tradition during the two world wars of the twentieth century. The task of pastoral care to those affected by the war circumstances was left to civilian organisations and women. Socio-political changes invalidated this accussation during the Border War (1966–1989). This article gives a historical perspective on the pastoral care endeavours of the spouses of military chaplains as a case study of denominational support to those affected by armed conflict. Women’s experiences during war circumstances have long been neglected in academic circles. During times of war, they are often the victims of human rights’ abuses, but they also become beacons of hope and consolation, as is illustrated in this article. This exposition contributes to a historical understanding of the way women experience war and the support they provide during times of armed conflict. It also illustrates the value of women during times of war trauma, and provides a different perspective on the military context, which is usually mostly defined in masculine terms.In die Christelike tradisie is die pastorale versorging van soldate tydens oorlogsomstandighede en gewapende konflik ’n gegewe sedert die Konsilie van Ratisbon in 742, toe gelas is dat kapelane die leërs moet vergesel. Studie in Suid-Afrika het egter ’n versuim van owerheidsweë, en veral van die kant van die Hollands-Afrikaanse kerke in Suid-Afrika aangetoon om oorloggeaffekteerdes en oorlogbetrokkenes tydens die twee wêreldoorloë van die twintigste eeu pastoraal te versorg. Hierdie taak is in Suid- Afrika aan burgerlike organisasies en vroue oorgelaat. Tydens die Grensoorlog (1966–1989) het die prentjie egter verander. Hierdie artikel wil ’n historiese perspektief verskaf op die uitreike van die eggenotes van militêre kapelane, as ’n gevallestudie van geloofsgemeenskappe se pastorale versorging van diegene wie se lewens deur gewapende konflik geraak word. Vroue se ervarings gedurende tye van oorlog en gewapende konflik is vir ’n geruime tyd in akademiese geskiedskrywing genegeer. Vroue is dikwels gedurende oorlogsomstandighede slagoffers van menseregtevergrype, maar hulle kan ook as bakens van hoop, vertroosting en heropbou na vore tree soos hierdie artikel probeer aantoon. Hierdeur word ’n bydrae tot ’n historiese begrip van die belewenis van vroue tydens oorlogsomstandighede gemaak, asook die wyse waarop vroue ondersteuningsnetwerke kan skep in gemeenskappe wat deur gewapende konflik geraak word. Dit illustreer verder die waarde van vroue ten tye van oorlogstrauma, en dit gee ’n ander perspektief op die militêre konteks wat gewoonlik in manlike terme gedefinieer word.
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Oliver, Erna. "Afrikaner Christianity and the concept of empire." Verbum et Ecclesia 31, no. 1 (March 29, 2010). http://dx.doi.org/10.4102/ve.v31i1.393.
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Not many Protestant countries in the world have been as influenced by faith as South Africa. Although South Africa was never officially a Christian country, politics, economic development, social life and the culture of the �rainbow nation� was either moulded on, or influenced by, the Calvinistic Christianity that came to the country along with the European merchants. The privileged position of Christianity ended in 1994 when South Africa became a neutral state with guaranteed religious freedom for all. Although more than 80 per cent of the population claim that they are Christians, it seems as if the word is not meant any more as a religion with a value system and moral obligations, but only as a convenient label. The reason behind the contrast between theory and practice must be investigated. One possible reason could be found in the traditional Afrikaans-speaking churches� participation of, and contribution to, the �empire� concept. The responsibility of the individual to practise his or her faith was taken over by the power of the state and church.Bokriste bja Maafrikanere le kgopolo ya mmu�o wo maatlaGa se dinaga t�e nt�i t�a Protestante mo lefaseng t�e di huedit�wego ke tumelo go swana le ka fao naga ya Afrika-Borwa e huedit�wego ke tumelo ka gona. Le ge Afrika-Borwa e sa ka ya ba naga ya Sekriste semmu�o, dipolitiki, tlhabollo ya t�a ekonomi, bophelo bja leago le set�o sa �set�haba sa molalatladi�, se ka ba se bopegile godimo ga, goba se huedit�we ke Bokriste bja Secalvine bjo bo tlilego le bagwebi ba Yuropa. Maemo a go phagama ao a bego a filwe tumelo ya Sekriste a fedile ka ngwaga wa 1994 ge Afrika-Borwa e eba naga ya kemelathoko ya go fa bohle tokologo ya bodumedi. Le ge diphesente t�a go feta 80 t�a set�haba di ipit�a Bakriste, go bonala nke lent�u leo ga le sa �omi�wa go hlalo�a tumelo ye e nago le meetlo le maitshwaro a it�eng a setho, eup�a le no �omi�wa e le seka sa go re mponeng ke Mokriste. Lebaka la thulano magareng ga teori le mediro ya ka mehla le swanet�e go nyaki�i�wa. Le lengwe la mabaka ao e ka ba ge dikereke t�a set�o t�a Maafrikanere di na le seabe le go hlohlelet�a kgopolo ya �mmu�o wo maatla� goba �bogo�i�. Maikarabelo a motho yo mongwe le yo mongwe go phela go ya ka tumelo ya gagwe a ile a fedi�wa ke maatla a magolo a mmu�o le a kereke.