Academic literature on the topic 'Liefde tot God'

- G.W.J. Drewes, Taufik Abdullah, Islam and society in Southeast Asia, Institute of Southeast Asian studies, Singapore, 1986, XII and 348 pp., Sharon Siddique (eds.) - Th. van den End, T.Valentino Sitoy, A history of Christianity in the Philippines. The initial encounter , Vol. I, Quezon City (Philippines): New day publishers, 1985. - R. Hagesteijn, David G. Marr, Southeast Asia in the 9th to 14th centuries, Singapore: Institute of Southeast Asian studies and the research school of Pacific studies of the Australian National University, 1986, 416 pp., A.C. Milner (eds.) - R. Hagesteijn, Constance M. Wilson, The Burma-Thai frontier over sixteen decades - Three descriptive documents, Ohio University monographs in international studies, Southeast Asia series No. 70, 1985,120 pp., Lucien M. Hanks (eds.) - Barbara Harrisson, John S. Guy, Oriental trade ceramics in South-east Asia, ninth to sixteenth century, Oxford University Press, Singapore, 1986. [Revised, updated version of an exhibition catalogue issued in Australia in 1980, in the enlarged format of the Oxford in Asia studies of ceramic series.] 161 pp. with figs. and maps, 197 catalogue ills., numerous thereof in colour, extensive bibliography, chronol. tables, glossary, index. - V.J.H. Houben, G.D. Larson, Prelude to revolution. Palaces and politics in Surakarta, 1912-1942. VKI 124, Dordrecht/Providence: Foris publications 1987. - Marijke J. Klokke, Stephanie Morgan, Aesthetic tradition and cultural transition in Java and Bali. University of Wisconsin, Center for Southeast Asian studies, Monograph 2, 1984., Laurie Jo Sears (eds.) - Liaw Yock Fang, Mohamad Jajuli, The undang-undang; A mid-eighteenth century law text, Center for South-East Asian studies, University of Kent at Canterbury, Occasional paper No. 6, 1986, VIII + 104 + 16 pp. - S.D.G. de Lima, A.B. Adam, The vernacular press and the emergence of modern Indonesian consciousness (1855-1913), unpublished Ph. D. thesis, School of Oriental and African studies, University of London, 1984, 366 pp. - J. Thomas Lindblad, K.M. Robinson, Stepchildren of progress; The political economy of development in an Indonesian mining town, Albany: State University of New York Press, 1986, xv + 315 pp. - Pauline Lunsingh Scheurleer, J.E. van Lohuizen-de Leeuw, Indo-Javanese Metalwork, Linden-Museum, Stuttgart, Staatliches Museum für Völkerkunde, 1984, 218 pp. - H.M.J. Maier, V. Matheson, Perceptions of the Haj; Five Malay texts, Singapore: Institute of Southeast Asian studies (Research notes and discussions paper no. 46), 1984; 63 pp., A.C. Milner (eds.) - Wolfgang Marschall, Sandra A. Niessen, Motifs of life in Toba Batak texts and textiles, Verhandelingen KITLV 110. Dordrecht/Cinnaminson: Foris publications, 1985. VIII + 249 pp., 60 ills. - Peter Meel, Ben Scholtens, Opkomende arbeidersbeweging in Suriname. Doedel, Liesdek, De Sanders, De kom en de werklozenonrust 1931-1933, Nijmegen: Transculturele Uitgeverij Masusa, 1986, 224 pp. - Anke Niehof, Patrick Guinness, Harmony and hierarchy in a Javanese kampung, Asian Studies Association of Australia, Singapore: Oxford University Press, 1986, 191 pp. - C.H.M. Nooy-Palm, Toby Alice Volkman, Feasts of honor; Ritual and change in the Toraja Highlands, Urbana and Chicago: University of Illinois Press, Illinois Studies in Anthropology no. 16, 1985, IX + 217 pp., 2 maps, black and white photographs. - Gert J. Oostindie, Jean Louis Poulalion, Le Surinam; Des origines à l’indépendance. La Chapelle Monligeon, s.n., 1986, 93 pp. - Harry A. Poeze, Bob Hering, The PKI’s aborted revolt: Some selected documents, Townsville: James Cook University of North Queensland. (Occasional Paper 17.) IV + 100 pp. - Harry A. Poeze, Biografisch woordenboek van het socialisme en de arbeidersbeweging in Nederland; Deel I, Amsterdam: Stichting tot Beheer van Materialen op het Gebied van de Sociale Geschiedenis IISG, 1986. XXIV + 184 pp. - S. Pompe, Philipus M. Hadjon, Perlindungan hukum bagi rakyat di Indonesia, Ph.D thesis Airlangga University, Surabaya: Airlangga University Press, 1985, xviii + 308 pp. - J.M.C. Pragt, Volker Moeller, Javanische bronzen, Staatliche Museen Preussischer Kulturbesitz, Museum für Indische Kunst, Berlin, 1985. Bilderheft 51. 62 pp., ill. - J.J. Ras, Friedrich Seltmann, Die Kalang. Eine Volksgruppe auf Java und ihre Stamm-Myth. Ein beitrag zur kulturgeschichte Javas, Stuttgart: Franz Steiner Verlag Wiesbaden GmbH, 1987, 430 pp. - R. Roolvink, Russell Jones, Hikayat Sultan Ibrahim ibn Adham, Berkeley: Center for South and Southeast Asia Studies, University of California, Monograph Series no. 57, 1985. ix, 332 pp. - R. Roolvink, Russell Jones, Hikayat Sultan Ibrahim, Dordrecht/Cinnaminson: Foris, KITLV, Bibliotheca Indonesica vol. 24, 1983. 75 pp. - Wim Rutgers, Harry Theirlynck, Van Maria tot Rosy: Over Antilliaanse literatuur, Antillen Working Papers 11, Caraïbische Afdeling, Koninklijk Instituut voor Taal-, Land- en Volkenkunde, Leiden, 1986, 107 pp. - C. Salmon, John R. Clammer, ‘Studies in Chinese folk religion in Singapore and Malaysia’, Contributions to Southeast Asian Ethnography no. 2, Singapore, August 1983, 178 pp. - C. Salmon, Ingo Wandelt, Wihara Kencana - Zur chinesischen Heilkunde in Jakarta, unter Mitarbeit bei der Feldforschung und Texttranskription von Hwie-Ing Harsono [The Wihara Kencana and Chinese Therapeutics in Jakarta, with the cooperation of Hwie-Ing Harsono for the fieldwork and text transcriptions], Kölner ethopgraphische Studien Bd. 10, Berlin: Dietrich Reimer Verlag, 1985, 155 pp., 1 plate. - Mathieu Schoffeleers, 100 jaar fraters op de Nederlandse Antillen, Zutphen: De Walburg Pers, 1986, 191 pp. - Mathieu Schoffeleers, Jules de Palm, Kinderen van de fraters, Amsterdam: De Bezige Bij, 1986, 199 pp. - Henk Schulte Nordholt, H. von Saher, Emanuel Rodenburg, of wat er op het eiland Bali geschiedde toen de eerste Nederlanders daar in 1597 voet aan wal zetten. De Walburg Pers, Zutphen, 1986, 104 pp., 13 ills. and map. - G.J. Schutte, W.Ph. Coolhaas, Generale missiven van Gouverneurs-Generaal en Raden aan Heren XVII der Verenigde Oostindische Compagnie, VIII: 1725-1729, Rijks Geschiedkundige Publicatiën, Grote Serie 193, ‘s-Gravenhage, 1985, 275 pp. - H. Steinhauer, Jeff Siegel, Language contact in a plantation environment. A sociolinguistic history of Fiji, Cambridge: Cambridge University Press, 1987, xiv + 305 pp. [Studies in the social and cultural foundations of language 5.] - H. Steinhauer, L.E. Visser, Sahu-Indonesian-English Dictionary and Sahu grammar sketch, Verhandelingen van het KITLV 126, Dordrecht: Foris Publications, 1987, xiv + 258 pp., C.L. Voorhoeve (eds.) - Taufik Abdullah, H.A.J. Klooster, Indonesiërs schrijven hun geschiedenis: De ontwikkeling van de Indonesische geschiedbeoefening in theorie en praktijk, 1900-1980, Verhandelingen KITLV 113, Dordrecht/Cinnaminson: Foris Publications, 1985, Bibl., Index, 264 pp. - Maarten van der Wee, Jan Breman, Control of land and labour in colonial Java: A case study of agrarian crisis and reform in the region of Ceribon during the first decades of the 20th century, Verhandelingen of the Royal Institute of Linguistics and Anthropology, Leiden, No. 101, Dordrecht: Foris Publications, 1983. xi + 159 pp.

Hierdie artikel behandel die etiese perspektiewe van die Heidelbergse Kategismus – een van die prominente belydenisskrifte in die gereformeerde tradisie. Die etiese relevansie is ingebed in die konfessie se verklaring van die tien gebooie. Die artikel verduidelik dat die etiek van die Heidelbergse Kategismus ten diepste ’n karakteretiek is en dat dit gelowiges oproep tot ’n etiek van liefde. Hierdie liefde sluit in liefde vir die verbondsgemeenskap, die bediening van die Woord, die heiligheid van God en die waardigheid van mense, die gemeenskap van die gelowiges, gesag, die lewe, die huwelik, privaatbesit en arbeid asook waarheid en geregtigheid. As gevolg van die sinekdogeekarakter van die wet is hierdie etiek van liefde vandag baie relevant.This article deals with the ethical relevance of one of the prominent confessions in the reformed tradition, namely the Heidelberg Cathechism. The ethical relevance lies in the confession’s elucidation of the ten commandments and its application to moral conduct. The article explains that the ethics of the Heidelberg Catechism is essentially a virtue ethics calling for an ethics of love. This love should include love for the covenantal communion, ministry of the Word, the holiness of God and the dignity of people, the communion of the saints, authority, life, marriage, private property and labour, and truth and justice. Due to the synecdochical character of the ten commandments this ethics of love is highy relevant in the present times.

Hierdie artikel fokus op die implikasies van die derde gebod met betrekking tot haatspraak in Suid-Afrika (SA) vandag. Die artikel gaan uit van die standpunt dat die name van God op sy wese dui. Die name van God soos dit in die bybelse openbaringsgeskiedenis ontwikkel word, druk die gemeenskapskarakter van God se verhouding met mense en die skepping uit. Die betekenis van die name kulmineer in die Nuwe-Testamentiese uitdrukkings Vader en God is liefde. Alle verbale gedrag wat hierdie gemeenskaps- en liefdesverhouding inhibeer, oortree die derde gebod. Die misbruik van die Naam van God vind onder andere plaas wanneer mense, wat na die beeld van God geskep is, gedegradeer word deur haatspraak, omdat sodanige degradering die gemeenskap en liefde tussen God en die mens skend. Ten slotte word sekere gevalle van haatspraak soos dit vandag in Suid-Afrika voorkom, teologies-eties belig teen die agtergrond van die betekenis van die derde gebod. Hierdie vorms sluit religieuse, rassistiese, xenofobiese, seksistiese en homofobiese haatspraak in.This article focuses on the implications of the third commandment for hate speech in modern-day South Africa. The article contends that the names of God are expressions of his Being. The names of God as they are developed in the biblical history of revelation express his creation of covenantal community and restored relations with humankind and creation. The meaning of the names of God culminates in the New Testament expressions Father and God is love. Verbal actions that inhibit the new community created by God or violate love transgress the third commandment. Misuse of the name of God occurs among others when people, created in the image of God, are verbally degraded by hate speech because such degradation violates the community of love between God and humankind. In conclusion, the article indicates forms of hate speech in South Africa that should be dealt with in the light of the third commandment. These are acts of racist, xenophobic, sexist, religious and homophobic hate speech.

Anders as die Sadduseërs en ander mense se mensgesentreerde benadering tot die menslike bestaan en daarom tot ’n moontlike opstanding, is Jesus se benadering Godgesentreerd (óp God gerig en déur God verrig) en Skrifgefundeer.Dit wil sê ’n benadering gefundeer in wat God geopenbaar het en wat menslike bespiegeling, teologie of verwerking van wat met Jesus gebeur het, te bowe gaan. Hierdie Skriffundering is gegrond in God as die lewende, onverganklike, aktiewe en lewewekkende God se persoonlike verhouding met die mens in sy konkrete, historiese bestaan (Matt 22:23−33). So word die ware liggaamlike en geestelike bestaan verseker, naamlik ’n onverbreekbare persoonlike verhouding met God – nou en na die dood, rustend in Jesus Christus se lewe, dood en opstanding. Hierdie begronding veronderstel ’n Skrif- en Geesgefundeerde, Godgesentreerde hermeneutiek, eksegese, erediens, prediking en kerklike inrigting, gedra deur selfondersoek en bekering, diensbaarheid in liefde vir God en die naaste (Matt 22:34−41), en verantwoordelikheid teenoor God se skepping.Unlike the Sadducees’ and other people’s homocentric approach to man’s existence, and therefore to a possible resurrection, Jesus’ approach is theocentric (focused on God and conducted by God) and founded in Scripture, that is founded in what God reveals, transcending human speculation, theology or processing of what happened to Jesus.This founding in Scripture is grounded in the living, immortal, active and life-giving God’s personal relation with man in his concrete, historical existence (Mt 22:23−33). In this way the real physical and spiritual existence is secured, that is an unbreakable personal relationship with God, now and after death, resting in Jesus Christ’s life, death and resurrection. This grounding implies a Scripture- and Spirit-founded, God-centered hermeneutics, exegesis, public worship, preaching, and church structuring, conveyed by self-examination and repentance, service in love for God and the neighbour (Mt 22:34−41), and by responsibility towards God’s creation.

This article examined what constitutes Christian virtue ethics and its goal of highest human good. Christian virtue is a reality that is ontologically rooted in the grace of God through the atonement of Christ to envision the final good of creation. This view is drawn on the tripartite division of faith, hope and love as well as Paul Tillich’s ontological focus on the acclaimed quality of the virtue of love in relation to, and unity with, the virtues of power and justice as the ultimate reality in the divine ground for human existence. Christian believers must reunite the virtues which are received from God and by which Christians transformed in reality as new beings in the pursuit of the supreme goodness. Michael Horton’s covenantal model revealed a human being’s encounter with God, not only meeting, but recognising a stranger (a genuine ‘otherness’) under a covenant that was initiated by the grace of God with an awareness of his presence that was always immanent. A covenantal approach is used to describe the divine ‘presence’ and ‘absence’ as ethical and relational in getting the right conception and direction for our purpose from God. It also deals with the question of how our moral life is related to God and fellow humans toward the final goodness which is the highest good of the Kingdom of God. This article concluded with the coming rule of God’s imminent Kingdom as the true ultimate end of human beings and the eschatological fulfilment of humanity in goodness. The emphasis of the eschatological ethics lays on the theocentric futurity of the Kingdom directing Christians to the goal of the ultimate ideal and shaping the present existence of a Christian life.Hierdie artikel ondersoek Christelike deugde-etiek en die doelwit van die hoogste menslike heil. Christelike deug is ’n realiteitsontologie wat veranker is in God se genade deur die versoening van Christus om sodoende die uiteindelike heil van die skepping te visualiseer. Die siening is gebaseer op die drieledige verdeling van geloof, hoop en liefde. Verder is dit gebaseer op Paul Tillich se ontologiese fokus op die prysenswaardige deug van liefde in verhouding en in eenheid met die deugde van mag en geregtigheid as die uiteindelike realiteit van die mens se bestaan. Christen-gelowiges moet die deugde wat hulle van God ontvang en waardeur hulle vernuwe word, versoen met die realiteit as nuwe wesens wat na die hoogste heil soek. Michael Horton se verbondsmodel wys dat die menslike konfrontasie met God nie net ’n ontmoeting is nie, maar ook die herkenning van ’n vreemdeling, ’n gans Andere, binne ’n verbond wat deur die genade van God geïnisieer word. Daar bly ’n bewustheid van sy teenwoordigheid wat altyd immanent is. ’n Verbondsbenadering beskryf die goddelike ‘teenwoordigheid’ en ‘afwesigheid’ as eties en relasioneel tot die verkryging van die regte verstaan van God self. Die verbondsbenadering gee ook ’n begrip van hoe ons morele lewe tot God en ons medemens verbind is tot die finale heil wat uiteindelik die heil van die Koninkryk van God inhou. Die artikel sluit af met die toekomstige regering van God se immanente Koninkryk as die ware uiteinde van die mens en die eskatologiese verwesenliking van goedheid. Die klem van eskatologiese etiek lê in die teosentriese toekomsgerigtheid van die Koninkryk − wat vir Christene die rigting na die doel van die uiteindelike ideaal aandui en wat die huidige bestaan van ’n Christen bepaal.

Die geweldsoptrede in Openbaring herinner baie aan die tyd van Dawid en dit laat die vraag ontstaan of die ‘regering in liefde’ soos dit in die res van die Nuwe Testament verkondig word, nou plek maak vir ‘geweldsregering’. In hierdie artikel word die antwoord gesoek in die apokaliptiese taal en styl (oortreffende vergelykingstrappe en skerp teenstellings) en in die omraming deur God as die Alfa en die Omega, op wie die hele fokus gerig is en wat alles integreer. Daar word ondersoek hoe dit God se regverdigheid en genade raak en watter rol Dawid in God se koningsheerskappy speel, in die lig van sy verbinding met Christus as die Leeu en die Lam. Aandag word geskenk aan Dawid as koning, as voorbeeldige gelowige en tog sondige mens en aan die betekenis van berou en bekering en ’n persoonlike verhouding met God. Die bevinding is dat die verbandlegging met Dawid ’n verlange vertolk na ’n integrasie van geregtigheid en liefde wat in Dawid skaduagtig was en ten volle tot vervulling kom in die wonder van God in Jesus Christus se lewe, sterwe, opstanding en wederkoms. Openbaring is ’n teken van God se genade deur die ernstige en onophoudelike waarskuwing en oproep tot geloofsvolharding en bekering. Tegelykertyd is dit ’n uitnodiging om na Hom te kom omdat daar net deur en by Hom, die lewende en persoonlike God, lewe is. Buite Hom is daar net disintegrasie.The violence in Revelation resembles much of the violence in the time of David, and this raises the question whether the ‘loving rule’ as proclaimed in the rest of the New Testament gives way to ‘violent rule’. In this article the answer is sought in the apocalyptic language and style of the book (superlatives, sharp contrasts), and in the framing of God as the Alpha and the Omega on Whom everything is focused and Who integrates all. The research investigates how this affects God’s justice and his mercy, and what role David plays in God’s kingly rule, in view of him being linked to Christ as the Lion and the Lamb. The investigation pays attention to David as king, as exemplary believer and yet sinful human, and to the significance of repentance and conversion and a personal relationship with God. It is found that the link to David gives expression to a longing for an integration of righteousness and love, which was shadowy in David and comes to fulfilment in the wonder of God in Jesus Christ’s life, death, resurrection and second coming. The book Revelation is a token of God’s grace, by being a serious and ceaseless warning and call to perseverance in faith and to conversion. Simultaniously it is an invitation to come to Him, because only through and with Him, the living One and personal God, there is life. Outside Him there is only disintegration.

In this article the plenipotentiary idea in John’s Gospel is studied in relation to Jewish institution(s) of agency. It is argued that the missionary idea in John’s Gospel is a Leitmotiv (central or dominant theme) that integrates the Christology and Soteriology in the fourth Gospel. Jesus is presented as being God’s empowered plenipotentiary who was sent by God to give life and to judge – qualities that were judged to be the prerogative of the Creator-God. After the resurrection, Jesus empowers his disciples to become plenipotentiaries who are called to continue the mission that God had started in and through Jesus. Unlike some scholars who argues that John is a sectarian writing aimed at an in-group, the author of this article arguesthat John’s idea of mission is one that encourages an openness towards outsiders, motivated by love and other regarded, and expressed in a boundary transcending manner.Opsomming: Gesantskap as leitmotief in die Johannesevangelie. In hierdie artikel word die konsep van gesantskap in Johannes se Evangelie in verhouding tot die Joodse konsepte van gesantskap bestudeer. Daar word aangevoer dat die missionale of gesantskapskonsep ’n leitmotief (sentrale of dominante tema) in Johannes se Evangelie is, en dat dit met die Christologie en die Soteriologie in die vierde Evangelie geïntegreer is. Jesus word as God segevolmagtigde verteenwoordiger (gesant of plenipotensiaris) aangebied wat deur God gestuur is om lewe te gee en te oordeel – kwaliteite wat tradisioneel gesproke die prerogatief van God alleen is. Ná die opstanding bemagtig Jesus sy dissipels as sy gevolmagtigde verteenwoordigers wat geroep en gestuur is om die doel wat God in en deur Jesus begin het, te kontinueer. In teenstelling met sommige geleerdes wat beweer dat Johannes ’n sektariese geskrif is wat op die ‘in-groep’ in teenstelling met die ‘uit-groep’ gemik is, of dat Johannes geen sensitiwiteit vir buitestanders het nie, argumenteer die outeur van hierdie artikel dat Johannes se idee van sending ’n openheid teenoor buitestanders impliseer wat deur liefde gemotiveer is en op so ’n wyse uitgeleef behoort te word dat dit (sosiale en ander) grense transendeer.

Voordat ’n pastorale terapeut ’n persoon met seksueel afwykende gedrag in die vorm van pedofilie, pastoraal bedien, is daar merkers wat in gedagte gehou moet word ten opsigte van die posisionering van die pastorale terapeut. Daar word aangeneem dat pedofilie nie genees kan word nie, maar slegs beheer en bestuur kan word. Pedofilie is nie net ’n saak vir ander wetenskappe nie, maar beslis ook ’n geestelike saak. Die persoon wat kinders molesteer, beleef dikwels ’n geestelike vakuum. As gevolg hiervan is sy geestelike dimensie remmend en destruktief. ’n Pastorale hermeneutiek is hier uiters belangrik. Dit beteken dat die pastorale terapeut die taak het om God se teenwoordigheid en verhaal vir die persoon met afwykende seksualiteit te vertolk, sodat sy behoeftes, lewenservaringe en nood in die lig van God se liefde en genade in sy lewe sal sin maak. Die pastorale terapeut kan die deelnemer help om te ko-konstrueer sonder om deskundige kennis op hom af te dwing. ’n Pastoraal-terapeutiese vertrouensverhouding en onvoorwaardelike aanvaarding moet sigbaar wees om die belangrikste medium van verandering en genesing te bewerkstellig. Wanneer die pastorale terapeut in verbondenheid met Christus self tot nederige diensbaarheid en medemenslikheid gesuiwer word, kom ’n ware pastoraal-terapeutiese verhouding van vertroue en onvoorwaardelike aanvaarding tot stand. Die pastorale terapeut behoort eers sy of haar eie vertrekpunte rakende pedofilie uit te klaar. Hy of sy sal met sy of haar eie seksualiteit, asook die van ander, gemaklik moet wees. Hierdie navorsing kan pastorale terapeute aanmoedig om ’n bydrae te lewer in die bemagtiging van die pedoseksuele persoon op geestelike gebied en sodoende ’n bydrae tot ’n veiliger gemeenskap lewer.The pastoral therapist as companion of a person displaying sexually deviant behaviour: A hermeneutic angle. Before a pastoral therapist can counsel a person who displays sexually deviant behaviour in the form of paedophilia, there are certain markers pertaining to the therapist’s own positioning that must be observed. It is generally accepted that paedophilia cannot be cured, only controlled and managed. However, paedophilia is not only an issue to be studied by other sciences, it is also a spiritual matter. The person who molests children often harbours a spiritual vacuum within him- or herself. The spiritual vacuum, of which the paedophile may be cognisant or unaware, is the determining factor to which a spiritual dimension that is both restraining and destructive can be attributed. A pastoral hermeneutics is imperative in counselling the paedophile. The pastoral therapist must explain God’s presence and story to the person displaying deviant sexuality to enable him or her to make sense of his or her needs, life experiences and destitution in the light of God’s love and grace. Without imposing specialist knowledge upon the participant, the pastoral therapist can assist him or her to co-construct. A therapeutic relationship based on trust and unconditional acceptance is crucial. The process of change and healing can only be brought about within the parameters and liberty of such a relationship. The pastoral therapist should firstly consider his or her own views regarding paedophilia. He or she must be comfortable with his or her own sexuality, as well as the sexuality of others. The following article aims to encourage pastoral therapists to contribute to the empowerment of the pedosexual person on a spiritual level, and in doing so, contribute to a safer community.

In die huweliksetiek van die postmoderne era pleit verskeie christelike teoloë vir ’n eietydse inkleding van die huwelikskonsep. As beginpunt word die standpunt oorweeg dat daar nie sprake van ’n sogenaamde ‘bybelse huwelik’ kan wees nie omdat die huwelik as instelling ’n sosiale konstruk is wat kultureel en tradisioneel bepaal word. So kan alternatiewe saamblyverhoudings deur christene in die huidige postmoderne era as geldig aanvaar word. Na die bespreking van sommige van die outeurs wat hierdie mening huldig se standpunte, pleit hierdie artikel vir die siening dat die huwelik verbondsgegewe en ’n instelling van God is. As sodanig is dit ’n instelling waar man, vrou en God verbind word in ’n interdimensionele spirituele verhouding wat uitstyg bo die patriargalisme en androsentrisme wat tradisioneelaan ’n christelike huwelik toegeskryf is. Deur te let op die skeppingsaard van die huwelik (imago dei en verbond) en die christologiese en pneumatologiese perspektief op hierdie instelling, word betoog dat dit nie maar net ’n sosiale konstruk is nie, maar dat dit ’n goddelike instelling is wat deur hoër beginsels, ontgin uit bybelse openbaring, ingerig behoort te word. As kerke die gedagte van die huwelik as ’n verbondsgegewe bedien, kan hulle bydra tot die vestiging van huwelike wat deur menswaardigheid, liefde, getrouheid en die ontwikkeling van die geestesgawes van man sowel as vrou gekenmerk word.The Christian marriage – a social construct or a covenantal relation. In the postmodern ethics of marriage several christian theologians plead for a contemporary definition of the concept of marriage. They choose as a point of departure that the concept biblical marriage cannot be accepted as valid, because marriage is a social construct determined only by tradition and culture. Alternative forms of cohabitation should also be accepted by christians as valid in the contemporary postmodern environment. Following a discussion of the works of some of these authors who hold this opinion, this article attempts to make a case for the view that marriage should regarded as an institution of God and a covenantal reality, where husband, wife and God are bonded in an interdimensional relationship that overarches the patriarchalism and androcentrism that is usually ascribed to a christian marriage. By paying attention to the creational character of marriage (imago dei and covenant) and the christological and pneumatological perspectives on this institution, the article argues that marriage cannot be seen merely as a social construct, but that it is a divine institution that should be constructed according to the higher moral principles derived from the unfolding biblical revelation. If churches minister the idea of marriage as a covenantal relation, they can contribute to the establishment of christian marriages qualified by human dignity, love, faithfulness and the development of the spiritual gifts of both husband and wife.

his article profiles Calvin’s elucidation of the eighth Commandment (‘You shall not steal’) in his catechetical works, thus linked to a setting determined by instruction and tuition of children. The 1537/8, the 1542/5 Catechisms as well as l’Institution puerile de la doctrine Chrestienne (1538-41) and La maniere d’interroguer les enfans (1551) are considered and related to his great pedagogical works the Institutes. In teaching children, Calvin keeps the theological framework, in which he deals with the Law in his Institutes, intact. The trajectories that he follows in his explication of the Commandment in the Institutes, also surface in his catechetical education. The emphasis shifts from the ‘fear and love of God’ (1536) to ‘God’s righteousness’ (injustice-justice) (1539) as a determining theological motive in the interpretation of the Commandment, and can also be traced in his catechetical work. Calvin, therefore, explains to children that our lives in Christ, in the righteousness of Christ, are shaped by what is prohibited and demanded by the Commandment. Because: The more clearly God’s Law reveals his righteousness, the more it unmasks our ingenuity and condemnation. And this is in his Christ. In Christ God’s countenance shines full of grace and kindness even toward poor and unworthy sinners. It is by faith that Christ is embraced and enjoyed only by believers, the children are assured, who receive Him, sent to them, who do not reject Him, given to them, who follow Him, who is calling them. Opsomming Hierdie artikel skets die uitleg van die agste gebod in die kategetiese werk van Calvyn, dit wil sê, hoe hy hierdie gebod (‘Jy mag nie steel nie’) binne ‘n konteks waarin kinders onderrig ontvang het, verduidelik het. Vir hierdie doeleindes is die 1537/8, die 1542/5 kategismusse asook l’Institution puerile de la doctrine Chrestienne (1538-41) enLa maniere d’interroguer les enfans (1551) oorweeg en in verband met sy groot pedagogiese werk, die Institusie, gebring. In die onderrig aan kinders hou Calvyn hom by die teologiese raamwerk waarin hy die wet in sy Institusies behandel. Die trajekte wat hy in sy verduideliking van die agste gebod volg, duik ook op in die kategetiese onderwys. Die klemverskuiwing van die ‘vrees en liefde vir God’ (1536) na die ‘geregtigheid van God’ (onreg/reg) (1539) as bepalende teologiese motief by die uitleg van die gebod, kan eweneens in sy kategetiese werk opgespoor word. Calvyn verduidelik dus vir kinders dat ons lewe in Christus, in die geregtigheid van Christus, gestalte kry in wat die gebod verbied en gebied. En die rede? Hoe helderder God se wet sy geregtigheid aan die lig bring, des te helderder ontmasker dit ons ongeregtigheid en verdoemenis. En, dit gebeur insy Christus. In Christus straal God se aangesig vol genade en ontferming uit tot selfs arme en onwaardige sondaars. Deur geloof word Christus omhels en geniet slegs deur gelowiges, verseker Calvyn die kinders, wat Hom, gestuur na hulle, ontvang, wat Hom, gegee vir hulle, nie verwerp nie, wat Hom, terwyl Hy hulle roep, volg.

The year is 1600. It is April and Japan’s iconic cherry trees are in full flower. A battered ship drifts on the tide into Usuki Bay in southern Japan. On board, barely able to stand, are twenty-three Dutchmen and one Englishman, the remnants of a fleet of five ships and 500 men that had set out from Rotterdam in 1598. The Englishman was William Adams, later to be known as Anjin Miura by the Japanese, whose subsequent transformation from wretched prisoner to one of the Shogun’s closest advisers is the centrepiece of this book. As a native of Japan, and a scholar of seventeenth-century Japanese history, the author delves deep into the cultural context facing Adams in what is one of the great examples of assimilation into the highest reaches of a foreign culture. Her access to Japanese sources, including contemporary accounts – some not previously seen by Western scholars researching the subject – offers us a fuller understanding of the life lived by William Adams as a high-ranking samurai and his grandstand view of the collision of cultures that led to Japan’s self-imposed isolation, lasting over two centuries. This is a highly readable account of Adams’ voyage to and twenty years in Japan and that is supported by detailed observations of Japanese culture and society at this time. New light is shed on Adams’ relations with the Dutch and his countrymen, including the disastrous relationship with Captain John Saris, the key role likely to have been played by the munitions, including cannon, removed from Adams’ ship De Liefde in the great battle of Sekigahara (September 1600), the shipbuilding skills that enabled Japan to advance its international maritime ambitions, as well as the scientific and technical support Adams was able to provide in the refining process of Japan’s gold and silver.

Pieter Verster dra uit die ryk en ryp oesland van die Ou en Nuwe Testament ’n oorvloed gerwe. ’n Uitnemende geleerde is hier aan die woord. Die Persoon en werk van die Heilige Gees, die derde Persoon van God Drie-enig, word vars en nuut belig. Dit geld ook vir die skywer se ander sentrale teologiese insigte. Die boek getuig van ’n gedeë studie; dit is ’n meesterstuk. Dit sal nie slegs die vakkenner boei nie, maar elke leser sal deur die boek tot helderheid gelei word. Hierdie boek is soos ’n fontein helder murmelende water wat hoop aan dorstige en moedelose mense gee wat in die greep van armoede, korrupsie en rassisme vasgevang is. Met die boek staan Pieter Verster nie slegs nasionaal nie, maar ook internasionaal op die voorpunt van liggewende perspektiewe op die wese van en uitdagings aan die Missionêre Teologie. - Prof. Cas Vos Hierdie boek van Pieter Verster gee ’n indrukwekkende perspektief. Sending gaan daaroor om die blye boodskap te bring van Christus wat vir ons gekruisig is. Ons het ’n boodskap vir hierdie wêreld van COVID-19, van die korrupte politiek, van die armoede, van die misdaad, van sondige en moedelose mense. God beloof nie dat alles reg sal kom nie. Hy het hierdie werklikheid tot op die afskuwelikste gedeel. En Hy het daaraan, aan die konkrete werklikheid van Suid-Afrika van 2020, gesterf. Maar Hy het opgestaan, nie om nou alles reg te maak nie, maar sodat ons as ons sterf aan hierdie onheil steeds mag bely dat ons met Christus sal opstaan. Wanneer ons geen voortgang sien nie, moet ons nie moedeloos word nie: in die wêreld kan ons net ’n bietjie vir mekaar doen en het ons verdrukking, maar Hy het die wêreld oorwin: Christus leef en ons sal saam met Hom leef. Dis evangelie, ’n blye berig vir moedelose en hooplose mense. - Prof. Bram van de Beek

‘Aleida G. Schot, vermaard om haar vertalingen uit de Russische literatuur, overleed in 1969. Gedreven als zij was door haar liefde en haar eerbied voor de kunst van het vertalen, liet zij een fonds na ter uitreiking van een vertaalprijs.’ Zo begint het ‘Ter inleiding’ in de brochure die werd uitgegeven naar aanleiding van de eerste uitreiking van de Aleida Schot-prijs in 1981. In de brochure wordt ook kort aangegeven waarom de naar haar genoemde prijs pas twaalf jaar na Aleida Schots overlijden voor het eerst werd toegekend. Bij haar beschikking had Aleida Schot drie personen aangewezen die ervoor zorg moesten dragen dat de prijs werd ingesteld, maar deze ‘waren er niet toe gekomen aan deze opdracht te voldoen’. De werkelijke reden dat er geen actie werd ondernomen, was dat er in het fonds te weinig middelen waren om, geregeld, een prijs uit te keren. Die middelen kwamen er wel nadat vrienden van Aleida Schot in 1979 een comité hadden samengesteld om haar laatste wens ten uitvoer te brengen. Stuwende kracht achter het comité was mr. H.C.S. Warendorf, bij wie Aleida Schot geregeld aan huis kwam en die ‘tante Leidje’ daardoor goed had gekend. Leden van het comité en vervolgens bestuursleden van de opgerichte Aleida Schot Stichting waren, behalve mr. Warendorf, prof.mr. A. Pitlo, mr. J. Oranje, mevr. M. van Doveren-Nopol en dr. H. Bonger. Het waren allen vrienden van Aleida Schot; geen van hen had iets te maken met de slavistiek. Tot op heden is mr. Warendorf de belangrijkste mecenas van de Stichting; zonder hem zou de Aleida Schot-prijs niet hebben bestaan. Het bestuur van de Stichting bepaalde dat de prijs (5000 gulden, later 2500 euro) eens in de twee jaar zou worden toegekend en beperkt zou blijven tot vertalingen van literatuur uit de Slavische talen.

This chapter explores good and bad examples of house building in rural areas, what makes people oppose development and what might persuade them to support it. For all the concerns about imposition and inappropriate development, there is a strong case for more rural housing—much more in some places. The trouble is that there is generally zero confidence that a new development can result in better places. Indeed, the common and justified assumption is that development causes harm; that promises of affordable housing, good design, and green infrastructure will be negotiated away on grounds of non-viability; and that local people will be lied to and forced to accept whatever the developer can get away with. It is not always like this, but it almost always seems like this to local people faced with development—development that is always framed as meeting housing numbers, rather than creating a better place.

…^a Just like you, I too am charmed by the translation of Ossian for our own people and in our own language; I am no less charmed than were it an original epic. A poet so full of sublimity, innocence, simplicity, capability, and bliss for human life must, if only in a moment of deprivation, not entirely doubt the value of great books that have an impact and touch the heart. This is so even as the poet wishes to live in a meager cabin in Scotland, where such festivities take place. … Michael Denis’s translation, moreover, reveals so much hard work and good taste, in part through the joyful force of the images, but also because of the strength of the German language, that I immediately placed it among the favorite books in my library, and I hoped that Germany might have the fortune of claiming such a bard, awakened for the Scottish by their bard. … You, however, who had previously been so obstinate in doubting the validity and authenticity of the Scottish bard, listen now to me, the defender, rather than obstinately doubting that, despite all the hard work and feeling and force and power in the German translation, our Ossian is surely no longer the true Ossian of Scotland. I do not have enough space to prove that just ...