African spiritualities and leadership have shared a profound connection throughout history. With Africans predominantly embracing spirituality, their engagement with national political leadership takes on a spiritual dimension. However, spiritualising contests for secular power often lead to manipulation, deception and other various consequential issues. Thus, this paper investigates the impact of African spiritualities on political leadership and vice versa, shedding light on the prevalent use and abuse of African traditional and Christian religions by prominent African politicians. While much has been written about religion and politics, less attention has been given to transforming these dynamics. This paper seeks to bridge that gap by examining the inherently influential role of African spiritualities on political leadership, highlighting manipulative tendencies that serve selfish interests. Various factors, including knowledge gaps, economic vulnerabilities, susceptibility to corruption and the co-optation of spiritual leaders, contribute to these abuses. The paper concludes with recommendations for mentorship, education, discipleship, enlightenment and empowerment of both current and emerging spiritual leaders to counteract self-centred political manipulation and promote inclusive transformation.Interdisciplinary and/or interdisciplinary implications: This paper interfaces African spiritualities and politics with leadership for inclusive transformation.
{"title":"(Mis)leading by the spirit: Transforming African spiritualities and political leadership","authors":"Kimion Tagwirei","doi":"10.4102/ve.v44i1.2934","DOIUrl":"https://doi.org/10.4102/ve.v44i1.2934","url":null,"abstract":"African spiritualities and leadership have shared a profound connection throughout history. With Africans predominantly embracing spirituality, their engagement with national political leadership takes on a spiritual dimension. However, spiritualising contests for secular power often lead to manipulation, deception and other various consequential issues. Thus, this paper investigates the impact of African spiritualities on political leadership and vice versa, shedding light on the prevalent use and abuse of African traditional and Christian religions by prominent African politicians. While much has been written about religion and politics, less attention has been given to transforming these dynamics. This paper seeks to bridge that gap by examining the inherently influential role of African spiritualities on political leadership, highlighting manipulative tendencies that serve selfish interests. Various factors, including knowledge gaps, economic vulnerabilities, susceptibility to corruption and the co-optation of spiritual leaders, contribute to these abuses. The paper concludes with recommendations for mentorship, education, discipleship, enlightenment and empowerment of both current and emerging spiritual leaders to counteract self-centred political manipulation and promote inclusive transformation.Interdisciplinary and/or interdisciplinary implications: This paper interfaces African spiritualities and politics with leadership for inclusive transformation.","PeriodicalId":38411,"journal":{"name":"Verbum et Ecclesia","volume":"29 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139218558","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article investigates the nature of an ‘Ethics of Responsibility’ (ER) as well as its significance for the broader research project dealt with, namely ‘Morality in History’. The article starts off with a conceptual analysis of the notions of ‘morality’ and ‘ethics’, followed by an exposition of Alasdair MacIntyre’s formulation of the ‘anomaly’ of current-day moral theory. This leads to a comprehensive analysis of MacIntyre’s argument as to why the Enlightenment project was, according to him, doomed to failure and a return to Aristotle is essentially called for. Consequently, the approach known as the ER is introduced, drawing on the work of Hans Jonas, Emmanuel Levinas, Richard Niehbur, Richard Bernstein, William Schweiker and Aristotle. The following concepts are analysed and integrated into the framework of the ER, namely accountability (Schwecker), reciprocity (Levinas), fallibility (Van Niekerk), futurity (Jonas), the dialectic between normativity and applications (Bernstein) and phronesis (Aristotle).Intradisciplinary and/or interdisciplinary implications: The article argues that the theoretical model of an ‘ethics of responsibility’ contributes significantly to reflection on the ‘origins of morality’. The ‘anomaly’ of current-day moral theory is analysed This is followed by a comprehensive exposition of the ER. This model of ethical conceptualisation bestows even more clarity on the intra- and interdisciplinary implications of the article, as a model is developed, drawing on the work of Jonas, Levinas, Schweiker and others, that utilises the insights of Aristotle and thereby transcends the approaches to moral reasoning of Modernity.
本文探讨了 "责任伦理学"（ER）的性质及其对 "历史中的道德 "这一更广泛研究项目的意义。文章首先从概念上分析了 "道德 "和 "伦理 "的概念，然后阐述了阿拉斯戴尔-麦金太尔对当今道德理论 "异常 "的表述。麦金太尔全面分析了他的论点，即为什么他认为启蒙运动注定要失败，而回归亚里士多德才是根本之策。因此，我们借鉴了汉斯-约纳斯、伊曼纽尔-列维纳斯、理查德-尼赫伯尔、理查德-伯恩斯坦、威廉-施韦克和亚里士多德的研究成果，引入了被称为 ER 的方法。文章分析了以下概念，并将其纳入 ER 框架，即责任（施韦克）、互惠（列维纳斯）、易谬性（范尼凯尔克）、未来性（乔纳斯）、规范性与应用之间的辩证关系（伯恩斯坦）和phronesis（亚里士多德）：文章认为，"责任伦理学 "的理论模式极大地促进了对 "道德起源 "的思考。文章分析了当今道德理论的 "反常现象"，随后对《责任伦理》进行了全面阐述。这种伦理概念化模式使文章的学科内和跨学科意义更加清晰，因为文章借鉴了乔纳斯、列维纳斯、施魏克等人的研究成果，提出了一种利用亚里士多德的见解从而超越现代性道德推理方法的模式。
{"title":"An ethics of responsibility and the origin of morality","authors":"Anton A. Van Niekerk","doi":"10.4102/ve.v44i1.2924","DOIUrl":"https://doi.org/10.4102/ve.v44i1.2924","url":null,"abstract":"This article investigates the nature of an ‘Ethics of Responsibility’ (ER) as well as its significance for the broader research project dealt with, namely ‘Morality in History’. The article starts off with a conceptual analysis of the notions of ‘morality’ and ‘ethics’, followed by an exposition of Alasdair MacIntyre’s formulation of the ‘anomaly’ of current-day moral theory. This leads to a comprehensive analysis of MacIntyre’s argument as to why the Enlightenment project was, according to him, doomed to failure and a return to Aristotle is essentially called for. Consequently, the approach known as the ER is introduced, drawing on the work of Hans Jonas, Emmanuel Levinas, Richard Niehbur, Richard Bernstein, William Schweiker and Aristotle. The following concepts are analysed and integrated into the framework of the ER, namely accountability (Schwecker), reciprocity (Levinas), fallibility (Van Niekerk), futurity (Jonas), the dialectic between normativity and applications (Bernstein) and phronesis (Aristotle).Intradisciplinary and/or interdisciplinary implications: The article argues that the theoretical model of an ‘ethics of responsibility’ contributes significantly to reflection on the ‘origins of morality’. The ‘anomaly’ of current-day moral theory is analysed This is followed by a comprehensive exposition of the ER. This model of ethical conceptualisation bestows even more clarity on the intra- and interdisciplinary implications of the article, as a model is developed, drawing on the work of Jonas, Levinas, Schweiker and others, that utilises the insights of Aristotle and thereby transcends the approaches to moral reasoning of Modernity.","PeriodicalId":38411,"journal":{"name":"Verbum et Ecclesia","volume":"119 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139223604","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The aim of this contribution is to reflect on the relation between religion and morality. An overview of the different theories of the origin of morality is provided. According to Blanchard, there are four traditional ways in which the origin of morality can be explained: (1) origin from nature, (2) origin from ourselves, (3) origin from culture and (4) origin from an objective moral law. The last instance creates the possibility for religion to be identified as the origin of morality. In reflecting on the relation between religion and morality one realises that the question that needs to be discussed is whether religion is indeed the provider of morality or not. It is also necessary to determine if religion is the guarantor for morality. The aim of this contribution is to reflect on the relation between religion and morality. An overview of the different theories of the origin of morality is provided. In reflecting on the relation between religion and morality one realises that the question that needs to be discussed is whether religion is indeed the provider of morality or not. It is also necessary to determine if religion is the guarantor for morality. What happens in a secularised society? Is it still possible for morality to exist in a secularised society? It is clear from an understanding of secularisation as differentiation – the separation of spheres – religion and morality can be separated and can exist independently in a secularised society. The influence of the evolution theory by Charles Darwin led to a new way of understanding the nature of morality. Some reflection on the influence of evolution on morality is presented here. One prominent recommendation resulting from this investigation is to emphasise that religion can provide the morals for morality.Intradisciplinary and/or interdisciplinary implications: This contribution reflects the intersection of anthropology, philosophy, religion studies and ethics. The discussion is based on a philosophical reflection on the relation between religion and morality.
{"title":"A reflection on morality and religion","authors":"J. Beyers","doi":"10.4102/ve.v44i1.2847","DOIUrl":"https://doi.org/10.4102/ve.v44i1.2847","url":null,"abstract":"The aim of this contribution is to reflect on the relation between religion and morality. An overview of the different theories of the origin of morality is provided. According to Blanchard, there are four traditional ways in which the origin of morality can be explained: (1) origin from nature, (2) origin from ourselves, (3) origin from culture and (4) origin from an objective moral law. The last instance creates the possibility for religion to be identified as the origin of morality. In reflecting on the relation between religion and morality one realises that the question that needs to be discussed is whether religion is indeed the provider of morality or not. It is also necessary to determine if religion is the guarantor for morality. The aim of this contribution is to reflect on the relation between religion and morality. An overview of the different theories of the origin of morality is provided. In reflecting on the relation between religion and morality one realises that the question that needs to be discussed is whether religion is indeed the provider of morality or not. It is also necessary to determine if religion is the guarantor for morality. What happens in a secularised society? Is it still possible for morality to exist in a secularised society? It is clear from an understanding of secularisation as differentiation – the separation of spheres – religion and morality can be separated and can exist independently in a secularised society. The influence of the evolution theory by Charles Darwin led to a new way of understanding the nature of morality. Some reflection on the influence of evolution on morality is presented here. One prominent recommendation resulting from this investigation is to emphasise that religion can provide the morals for morality.Intradisciplinary and/or interdisciplinary implications: This contribution reflects the intersection of anthropology, philosophy, religion studies and ethics. The discussion is based on a philosophical reflection on the relation between religion and morality.","PeriodicalId":38411,"journal":{"name":"Verbum et Ecclesia","volume":"28 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139229542","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article reflects on Karl Marx’s moral thought, and his critical views of (human) rights, Christianity, Kant, and utilitarianism, and what he considers an alternative. The question of whether we should still take his moral approach seriously in today’s context is also briefly addressed towards the end. This is done partly through the lens of American philosopher Vanessa Wills from The George Washington University, United States of America (US). More specifically, Marx’s view of materialism, human nature, morality, and labour are discussed, after which human nature and certain needs are addressed. This is followed by his view of alienation under capitalism, his arguments for communism, and morality as an objective, universal, and historical phenomenon.Intradisciplinary and/or interdisciplinary implications: This article implies that we cannot afford to lose our grip (and consensus) on what morality is. By critical discussion and comparison of empirical scientific findings on the emergence and nature of morality across, among others, religious and philosophical traditions, we stand a chance to better understand morality and to cooperate more effectively in tackling and solving global challenges.
{"title":"Karl Marx’s moral philosophy and critical views of Western morality","authors":"Chris Jones","doi":"10.4102/ve.v44i1.2877","DOIUrl":"https://doi.org/10.4102/ve.v44i1.2877","url":null,"abstract":"This article reflects on Karl Marx’s moral thought, and his critical views of (human) rights, Christianity, Kant, and utilitarianism, and what he considers an alternative. The question of whether we should still take his moral approach seriously in today’s context is also briefly addressed towards the end. This is done partly through the lens of American philosopher Vanessa Wills from The George Washington University, United States of America (US). More specifically, Marx’s view of materialism, human nature, morality, and labour are discussed, after which human nature and certain needs are addressed. This is followed by his view of alienation under capitalism, his arguments for communism, and morality as an objective, universal, and historical phenomenon.Intradisciplinary and/or interdisciplinary implications: This article implies that we cannot afford to lose our grip (and consensus) on what morality is. By critical discussion and comparison of empirical scientific findings on the emergence and nature of morality across, among others, religious and philosophical traditions, we stand a chance to better understand morality and to cooperate more effectively in tackling and solving global challenges.","PeriodicalId":38411,"journal":{"name":"Verbum et Ecclesia","volume":"44 19-20","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139246937","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In human history, there has always been one form of war or the other, including resource wars, leading to the wanton destruction of lives and property. Nigeria is not an exception to this ugly global phenomenon. For instance, there are two major resource wars in Nigeria – war over oil and farmers and herders wars that have taken more deadly dimensions in recent times. In fact, the much talked about insecurity in Nigeria is basically about the herder and farmer clashes and the insurgency in the North-East. While acknowledging the political measures deployed to contain the situation, this article presents solutions from the religious perspective, to complement the existing measures that have largely proven to be inadequate. Resource wars occurred during the time of Abraham. However, he averted the violent consequences by the peaceful mechanism he adopted. Therefore, this peaceful mechanism modelled from Abraham and compensation approaches can be applied to the Nigerian situation, especially among Nigerian Christians while interfaith dialogue will accelerate discussions with non-Christians. Thus, this biblical and pragmatic model outlined in the Bible can be implemented in the search for peace and reconciliation. To achieve the aim of this article, historical and hermeneutical methodology was engaged.Intradisciplinary and/or interdisciplinary implications: This article moves between Old Testament and measures for quelling resource wars. It is therefore by intention interdisciplinary. There are implications for the understanding of Old Testament narrative text and how it could be deployed to address the issue of resource wars.
{"title":"Old Testament measures for quelling resource wars: Panacea for the Nigerian experience","authors":"Collins I. Ugwu, Uchenna V. Eze","doi":"10.4102/ve.v44i1.2816","DOIUrl":"https://doi.org/10.4102/ve.v44i1.2816","url":null,"abstract":"In human history, there has always been one form of war or the other, including resource wars, leading to the wanton destruction of lives and property. Nigeria is not an exception to this ugly global phenomenon. For instance, there are two major resource wars in Nigeria – war over oil and farmers and herders wars that have taken more deadly dimensions in recent times. In fact, the much talked about insecurity in Nigeria is basically about the herder and farmer clashes and the insurgency in the North-East. While acknowledging the political measures deployed to contain the situation, this article presents solutions from the religious perspective, to complement the existing measures that have largely proven to be inadequate. Resource wars occurred during the time of Abraham. However, he averted the violent consequences by the peaceful mechanism he adopted. Therefore, this peaceful mechanism modelled from Abraham and compensation approaches can be applied to the Nigerian situation, especially among Nigerian Christians while interfaith dialogue will accelerate discussions with non-Christians. Thus, this biblical and pragmatic model outlined in the Bible can be implemented in the search for peace and reconciliation. To achieve the aim of this article, historical and hermeneutical methodology was engaged.Intradisciplinary and/or interdisciplinary implications: This article moves between Old Testament and measures for quelling resource wars. It is therefore by intention interdisciplinary. There are implications for the understanding of Old Testament narrative text and how it could be deployed to address the issue of resource wars.","PeriodicalId":38411,"journal":{"name":"Verbum et Ecclesia","volume":"141 10","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139254105","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Background: Many researchers accept that the Gospel of Mark is apocalyptic, which necessitates the need to determine whether Mark 13’s eschatological discourse represents an apocalypse.Setting: The question of whether the early church utilised an apocalyptic worldview is widely discussed in scholarly circles.Methods: The article utilises a form-critical and syntactical analysis of the text of Mark 13.Results: Mark 13 is deliberately written in a mode displaying several apocalyptic features. The text engages the present crisis situation when Roman authorities quelled Roman resistance by destroying parts of Jerusalem, including the Temple, in response to the question of whether the present crisis indicates the end of the present aeon and the introduction of a new world.Conclusion: The Markan Jesus emphasises that the current situation introduces further suffering and persecution for believers but that does not indicate the end in itself. The time of the end is unknown, even to him. The discourse hence serves anti-apocalypse to discourage believers from overheated end-time expectations of an imminent end. Christians do not know when the end is coming, but they know who they expect to return.Intradisciplinary and/or interdisciplinary implications: The research findings contribute to Old and New Testament studies into apocalypticism.
{"title":"The question of Mark 13 as an apocalypse","authors":"Marius Nel","doi":"10.4102/ve.v44i1.2837","DOIUrl":"https://doi.org/10.4102/ve.v44i1.2837","url":null,"abstract":"Background: Many researchers accept that the Gospel of Mark is apocalyptic, which necessitates the need to determine whether Mark 13’s eschatological discourse represents an apocalypse.Setting: The question of whether the early church utilised an apocalyptic worldview is widely discussed in scholarly circles.Methods: The article utilises a form-critical and syntactical analysis of the text of Mark 13.Results: Mark 13 is deliberately written in a mode displaying several apocalyptic features. The text engages the present crisis situation when Roman authorities quelled Roman resistance by destroying parts of Jerusalem, including the Temple, in response to the question of whether the present crisis indicates the end of the present aeon and the introduction of a new world.Conclusion: The Markan Jesus emphasises that the current situation introduces further suffering and persecution for believers but that does not indicate the end in itself. The time of the end is unknown, even to him. The discourse hence serves anti-apocalypse to discourage believers from overheated end-time expectations of an imminent end. Christians do not know when the end is coming, but they know who they expect to return.Intradisciplinary and/or interdisciplinary implications: The research findings contribute to Old and New Testament studies into apocalypticism.","PeriodicalId":38411,"journal":{"name":"Verbum et Ecclesia","volume":"56 7","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139254353","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The present article sets out to demonstrate that the promise of an eternal covenant in Jeremiah 50:5 plays a pivotal role in the book of Jeremiah Masoretic text (MT). In contrast to the promise of the new covenant in 31:31, this promise of an eternal covenant has received relatively little scholarly attention. A close reading of the salvation oracle in Jeremiah 50:4–5 does, however, reveal that the promise of an eternal covenant presents a distinctive voice when compared to that of the new covenant. Within its immediate context, the oracles against Babylon, the oracle in Jeremiah 50:4–5 introduces the subtheme: the restoration of Israel and Judah. Allusions to material in the preceding chapters reveal a dialogical relationship between Jeremiah 50:4–5 and the Foe from the North oracles in 4:5–6:30, the communal lament in 14:19–22 and the salvation oracle in 31:2–6. The placement of the oracles against Babylon in the MT of the book of Jeremiah had the effect that the hope expressed in Jeremiah 50:4–5 became more pronounced. In spite of the tragic events of 587 BCE., there was hope for a restoration of the covenantal relationship with Yahweh.The article takes a close analysis of the salvation oracle in Jeremiah 50:4–5 MT as premise. In light of the intertextual character of the book of Jeremiah, allusions to material in the preceding chapters are explored.Intradisciplinary and/or interdisciplinary implications: The research highlights the pivotal role of the salvation oracle in Jeremiah 50:4–5 in the book of Jeremiah MT. It should be taken into consideration for the understanding of the book as a whole.
{"title":"An ‘undervalued’ salvation oracle in the book of Jeremiah: Jeremiah 50:4–5 (Masoretic text)","authors":"M. Terblanche","doi":"10.4102/ve.v44i1.2901","DOIUrl":"https://doi.org/10.4102/ve.v44i1.2901","url":null,"abstract":"The present article sets out to demonstrate that the promise of an eternal covenant in Jeremiah 50:5 plays a pivotal role in the book of Jeremiah Masoretic text (MT). In contrast to the promise of the new covenant in 31:31, this promise of an eternal covenant has received relatively little scholarly attention. A close reading of the salvation oracle in Jeremiah 50:4–5 does, however, reveal that the promise of an eternal covenant presents a distinctive voice when compared to that of the new covenant. Within its immediate context, the oracles against Babylon, the oracle in Jeremiah 50:4–5 introduces the subtheme: the restoration of Israel and Judah. Allusions to material in the preceding chapters reveal a dialogical relationship between Jeremiah 50:4–5 and the Foe from the North oracles in 4:5–6:30, the communal lament in 14:19–22 and the salvation oracle in 31:2–6. The placement of the oracles against Babylon in the MT of the book of Jeremiah had the effect that the hope expressed in Jeremiah 50:4–5 became more pronounced. In spite of the tragic events of 587 BCE., there was hope for a restoration of the covenantal relationship with Yahweh.The article takes a close analysis of the salvation oracle in Jeremiah 50:4–5 MT as premise. In light of the intertextual character of the book of Jeremiah, allusions to material in the preceding chapters are explored.Intradisciplinary and/or interdisciplinary implications: The research highlights the pivotal role of the salvation oracle in Jeremiah 50:4–5 in the book of Jeremiah MT. It should be taken into consideration for the understanding of the book as a whole.","PeriodicalId":38411,"journal":{"name":"Verbum et Ecclesia","volume":"36 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139250816","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article engages with the issue of the אָשָׁם sacrifice in Leviticus 14. Firstly, the paper provides an overview of the extensive cleansing ritual in Leviticus 14. Then the issue of the relation between צָרַ֫עַת and sin is addressed, with some scholars arguing against any causal connection in Leviticus 14. Although the latter argument can be made from a literary perspective, the presence of the אָשָׁם sacrifice, which is usually linked with sin against the sanctuary and YHWH, spoils the argument. After engaging with the meaning of the אָשָׁם sacrifice, the article presents another possible solution by arguing that we should distinguish between what the authors of the text thought and how their audience might have understood the relation between צָרַ֫עַת and sin.Intradisciplinary and/or interdisciplinary implications: The article makes use of traditional historical-critical insights and consists mostly of an intradisciplinary discussion. The study’s conclusions could potentially have implications for disciplines such as ritual studies and pastoral care.
{"title":"Why is there an אָשָׁם sacrifice in Leviticus 14?","authors":"Esias E. Meyer","doi":"10.4102/ve.v44i1.2832","DOIUrl":"https://doi.org/10.4102/ve.v44i1.2832","url":null,"abstract":"This article engages with the issue of the אָשָׁם sacrifice in Leviticus 14. Firstly, the paper provides an overview of the extensive cleansing ritual in Leviticus 14. Then the issue of the relation between צָרַ֫עַת and sin is addressed, with some scholars arguing against any causal connection in Leviticus 14. Although the latter argument can be made from a literary perspective, the presence of the אָשָׁם sacrifice, which is usually linked with sin against the sanctuary and YHWH, spoils the argument. After engaging with the meaning of the אָשָׁם sacrifice, the article presents another possible solution by arguing that we should distinguish between what the authors of the text thought and how their audience might have understood the relation between צָרַ֫עַת and sin.Intradisciplinary and/or interdisciplinary implications: The article makes use of traditional historical-critical insights and consists mostly of an intradisciplinary discussion. The study’s conclusions could potentially have implications for disciplines such as ritual studies and pastoral care.","PeriodicalId":38411,"journal":{"name":"Verbum et Ecclesia","volume":"32 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139251258","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Dutch theologian, Bram van de Beek, has a radical Christological emphasis in his theology. In this world, we see the cross of Jesus. Essentially, God is One. The Father is the Father of the Son Jesus Christ, and the Holy Spirit is the Spirit of Christ. The Holy Spirit works primarily in the church and is not a general spirit or a spirit of goodwill. By participating in Jesus’ death and resurrection, the believer receives salvation. Van de Beek is of the opinion that understanding evolution is necessary and that evil in this world should also be regarded in the light of the cross. He is open to criticism in the light of his position on God and the creation regarding the view that death and evil are present from the beginning. One must, however, accept his Christological stance and his view that God is One, as highly acceptable.Intradisciplinary and/or interdisciplinary implications: This article is largely in the field of systematic theology, but mission studies is also relevant in interdisciplinary interaction.
荷兰神学家布拉姆-范-德-比克（Bram van de Beek）的神学强调彻底的基督论。在这个世界上，我们看到了耶稣的十字架。从本质上讲，上帝是独一的。圣父是圣子耶稣基督的父，圣灵是基督的灵。圣灵主要在教会中工作，而不是一般的灵或善意的灵。通过参与耶稣的死和复活，信徒获得了救赎。范-德-比克认为，理解进化论是必要的，也应从十字架的角度来看待这个世界上的邪恶。鉴于他对上帝和创世的立场，他认为死亡和邪恶从一开始就存在，因此可以接受批评。然而，人们必须接受他的基督论立场和上帝是独一的观点，认为这是非常容易接受的：本文主要属于系统神学领域，但传教研究也与跨学科互动相关。
{"title":"The God of the cross is One: Engaging the theology of Bram van de Beek","authors":"Pieter Verster","doi":"10.4102/ve.v44i1.2872","DOIUrl":"https://doi.org/10.4102/ve.v44i1.2872","url":null,"abstract":"The Dutch theologian, Bram van de Beek, has a radical Christological emphasis in his theology. In this world, we see the cross of Jesus. Essentially, God is One. The Father is the Father of the Son Jesus Christ, and the Holy Spirit is the Spirit of Christ. The Holy Spirit works primarily in the church and is not a general spirit or a spirit of goodwill. By participating in Jesus’ death and resurrection, the believer receives salvation. Van de Beek is of the opinion that understanding evolution is necessary and that evil in this world should also be regarded in the light of the cross. He is open to criticism in the light of his position on God and the creation regarding the view that death and evil are present from the beginning. One must, however, accept his Christological stance and his view that God is One, as highly acceptable.Intradisciplinary and/or interdisciplinary implications: This article is largely in the field of systematic theology, but mission studies is also relevant in interdisciplinary interaction.","PeriodicalId":38411,"journal":{"name":"Verbum et Ecclesia","volume":"26 5","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139255912","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explored the interplay between ecumenism and people’s distorted attitudes. Viewed from a South African historical perspective, faith communities have endured a robust experience of denominationalism. The authors were thus interested in the influential impact of attitudes and people’s memories in a praxis that recognises the importance of ecumenism but demonstrates limited efforts to promote it. This aspect is evident in the descriptive-empirical section of this research. Ironically, people are firm in their confession, which explicitly embraces ecumenicity. However, distorted attitudes present challenges in the praxis thereof. The authors applied visualisation as part of the research methodology, and executed the research as developing from the description to systemising (exploring practical wisdom and understanding) to strategising (practising strategic, practical theology). The notion of the oikumene pinpoints the kingdom’s interest, but people are focused on liturgical and other differences, which challenges ecumenical relationships. The authors presented the following research questions: How can an elucidation of ecumenical liturgy serve as a means to uncover negative attitudes and bad memories while simultaneously providing building blocks for fostering the realisation of the oikumene? We offer systemising perspectives to denote the importance of crossing borders to promote ecumenical relations and debate the power of liturgy to enhance awareness.Intradisciplinary and/or interdisciplinary implications: The authors concluded the article by emphasising that liturgical elements should incorporate an outlook on the oikumene. The attitudes of people should be altered, and a liturgical praxeology can play a pivotal role in facilitating this process.
{"title":"Liturgy’s outlook on the oikumene exposes distorted attitudes and memories of ecumenism","authors":"Ferdinand P. Kruger, Ben J. De Klerk","doi":"10.4102/ve.v44i1.2927","DOIUrl":"https://doi.org/10.4102/ve.v44i1.2927","url":null,"abstract":"This article explored the interplay between ecumenism and people’s distorted attitudes. Viewed from a South African historical perspective, faith communities have endured a robust experience of denominationalism. The authors were thus interested in the influential impact of attitudes and people’s memories in a praxis that recognises the importance of ecumenism but demonstrates limited efforts to promote it. This aspect is evident in the descriptive-empirical section of this research. Ironically, people are firm in their confession, which explicitly embraces ecumenicity. However, distorted attitudes present challenges in the praxis thereof. The authors applied visualisation as part of the research methodology, and executed the research as developing from the description to systemising (exploring practical wisdom and understanding) to strategising (practising strategic, practical theology). The notion of the oikumene pinpoints the kingdom’s interest, but people are focused on liturgical and other differences, which challenges ecumenical relationships. The authors presented the following research questions: How can an elucidation of ecumenical liturgy serve as a means to uncover negative attitudes and bad memories while simultaneously providing building blocks for fostering the realisation of the oikumene? We offer systemising perspectives to denote the importance of crossing borders to promote ecumenical relations and debate the power of liturgy to enhance awareness.Intradisciplinary and/or interdisciplinary implications: The authors concluded the article by emphasising that liturgical elements should incorporate an outlook on the oikumene. The attitudes of people should be altered, and a liturgical praxeology can play a pivotal role in facilitating this process.","PeriodicalId":38411,"journal":{"name":"Verbum et Ecclesia","volume":"132 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-11-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139257907","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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