Pub Date : 2021-01-01DOI: 10.18820/23099089/actat.v41i1.4
{"title":"The The Performative Function/Power of Literary Devices in Judith","authors":"","doi":"10.18820/23099089/actat.v41i1.4","DOIUrl":"https://doi.org/10.18820/23099089/actat.v41i1.4","url":null,"abstract":"","PeriodicalId":39489,"journal":{"name":"Acta Theologica","volume":"1 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68187098","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.18820/23099089/actat.sup31.2
{"title":"Integrating Theory and Praxis: An educational challenge","authors":"","doi":"10.18820/23099089/actat.sup31.2","DOIUrl":"https://doi.org/10.18820/23099089/actat.sup31.2","url":null,"abstract":"","PeriodicalId":39489,"journal":{"name":"Acta Theologica","volume":"1 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68183481","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.18820/23099089/actat.sup32.22
G. Prinsloo
Critical spatiality opens avenues to investigate the transforming power of the authors/redactors of the Hebrew Bible’s spatial imagination. I read Psalm 107 as a spatial journey bridging the divide between the desperation of the exile and the longing of the Psalter’s post-exilic authors/ redactors for Israel’s complete restoration and the universal adoration of Yhwh. Psalm 107 plays a crucial role in the transition between Books IV (Pss. 90-106) and V (Pss. 107-145) and acts as a “bridge” between the desperation of the exile and the call to the universal adoration of Yhwh in the post-exilic period. Psalm 107 hints at a continuous transforming spatial journey between present realities and the longed-for eschatological establishment of a universal, divine kingdom.
{"title":"From desperation to adoration: Reading Psalm 107 as a transforming spatial journey","authors":"G. Prinsloo","doi":"10.18820/23099089/actat.sup32.22","DOIUrl":"https://doi.org/10.18820/23099089/actat.sup32.22","url":null,"abstract":"Critical spatiality opens avenues to investigate the transforming power of the authors/redactors of the Hebrew Bible’s spatial imagination. I read Psalm 107 as a spatial journey bridging the divide between the desperation of the exile and the longing of the Psalter’s post-exilic authors/ redactors for Israel’s complete restoration and the universal adoration of Yhwh. Psalm 107 plays a crucial role in the transition between Books IV (Pss. 90-106) and V (Pss. 107-145) and acts as a “bridge” between the desperation of the exile and the call to the universal adoration of Yhwh in the post-exilic period. Psalm 107 hints at a continuous transforming spatial journey between present realities and the longed-for eschatological establishment of a universal, divine kingdom.","PeriodicalId":39489,"journal":{"name":"Acta Theologica","volume":"1 1","pages":""},"PeriodicalIF":0.2,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68184616","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.18820/23099089/actat.sup31.7
B. Stengel
„Ganzheitliche theologische Ausbildung” (holistic theological education) means that, in addition to learning specialist knowledge, students are enabled to reflect and promote their own spirituality with the goal of being able to act on the basis of knowledge combined with a Christoriented life and ministry in the church. This article explains that the networking of course content from the various subject areas of theology makes an important contribution to this goal. At the same time, however, it becomes clear that this networking at theological seminaries and colleges in German-speaking countries is only implemented very slowly or even completely refused. The author names the reasons for this and makes specific suggestions as to how a networking of course content can be implemented. He does this in the following way: To begin with, the author presents how, in the current theological as well as didacticpedagogical debate, a holistic approach of networking subject areas and course contents is considered to be important for theological education. Secondly, based on the findings of the author ́s research it is attempted to show, outlining a variety of reasons, that as far as the practice of theological education is concerned there is substantial resistance to the idea of networking subject areas. Thirdly, suggestions are made on how to implement Stengel Der Beitrag von vernetzten Studieninhalten 100 a targeted and meaningful networking of study content. Finally, the role of teachers in this process is examined. With their role model and an adequate understanding of mentorship, they have an important influence on the way that students can network course content in a meaningful and purposeful manner. 1. HINFÜHRUNG ZUR FRAGESTELLUNG: EIN ERFAHRUNGSBERICHT Als ich vor zwei Jahren meinen Dienst am Institut für gemeindeorientierte Weiterbildung (IGW) mit Sitz in Zürich/Schweiz aufnahm, war ich von der Ausbildungsphilosophie begeistert: „IGW bietet eine ganzheitliche Ausbildung an“, heißt es dazu auf der Homepage. „Im Studium werden die Lernfelder ‚Theorie‘, ,Praxis‘ und ,Persönlichkeit‘ miteinander verknüpft.“ „Hier bin ich richtig!“ sagte ich mir. „Das ist genau das, was ich will. Genau so möchte ich theologische Ausbildung verstehen.“ Als Homiletiker unterrichte und korrigiere ich Homiletikkurse am IGW. Zu unserer Homiletikausbildung beim IGW gehört es, dass die Studierenden die komplette Erarbeitung einer Predigt, angefangen von der Exegese eines Predigttextes über eine sozialwissenschaftliche Reflexion ihrer Hörerschaft bis hin zur fertig ausgearbeiteten Predigt vorlegen. Dabei zeigt sich: Die meisten Studierenden können eine brauchbare Exegese durchführen. Sie haben im Fachbereich Altes oder Neues Testament gelernt, wie man einen biblischen Text bearbeitet und auslegt. Viele können auch sehr gut über ihre Hörerschaft, über ihre Gemeinde nachdenken und reflektieren. Sie haben im Fachbereich der Sozialwissenschaften viel über Umfeldund Kontextanalysen
“全人神学教育”(Ganzheitliche theologische Ausbildung)的意思是，除了学习专业知识外，学生还能反思和提升自己的灵性，目标是能够在知识的基础上，结合以基督为导向的生活和教会的事工而行动。这篇文章解释了从神学的各个学科领域的课程内容的网络作出了重要的贡献，这一目标。然而，与此同时，很明显，在德语国家的神学院和大学中，这种联网的实施非常缓慢，甚至完全被拒绝。作者列举了这种情况的原因，并就如何实现课程内容的网络化提出了具体建议。首先，作者介绍了在当前的神学和教学辩论中，如何将学科领域和课程内容网络化的整体方法被认为对神学教育很重要。其次，根据作者的研究结果，本文试图表明，概述了各种原因，就神学教育的实践而言，对学科领域联网的想法存在很大的阻力。第三，对如何实施《Stengel Der Beitrag von vernetzten studienenententen 100》进行有针对性、有意义的学习内容联网提出了建议。最后，对教师在这一过程中的作用进行了考察。由于他们的榜样和对导师的充分理解，他们对学生以有意义和有目的的方式网络课程内容的方式产生了重要影响。1. HINFÜHRUNG ZUR FRAGESTELLUNG: EIN ERFAHRUNGSBERICHT Als ich vor zwei Jahren meinen Dienst am Institut for gemeindeorientientite Weiterbildung (IGW) mit Sitz in zrich /Schweiz aufnahm, war ich von der ausbildungphilosophie begeistert: " IGW bietet eine ganzheitliche Ausbildung and "， he ß ß es dazu aufder Homepage。"“理论”，“实践”，Persönlichkeit“miteinander verkn<s:1> pft”。“这是我的权利!”“我爱你。”Das ist genau Das是富有的意志。Genau so möchte ich theologische Ausbildung versteen。他说:“我的家人都很好，我的家人都很好。”zuunserer Homiletikausbildung beim IGW gehört es, dasass die Studierenden die komplette Erarbeitung einer prelegen, angefangen von der Exegese eines Predigttextes <e:1>， berine socizialwissenschaftliche refsionirer Hörerschaft他的zuur fertingausgearbeiteten Predigt vorlegen。dabbei zeigight sich: Die meisten Studierenden können eine brauchbare Exegese durchfhren。在《新旧约全书》中，《新旧约全书》是一种经典的圣经文本。Viele können auch sehr gut <e:1> ber ihre Hörerschaft, ber ihre Gemeinde nachdenken and reflektieren。社会科学与社会科学研究中心(Fachbereich der Sozialwissenschaften)的研究报告。是aber wäre nun aber der nächste logische Schritt吗?因此，当我们用deass die Ergebnisse as diesen been interschiedlichen fachereichen sinnvoll und zielgerichtet miteinander vernetzen时，我们用deass die aktuelle Hörerschaft wind。在学习上，学习是一种学习，学习是一种学习，是一种学习。In Gegenteil: In vielen Fällen greift die spätere Predigt weder der Ergebnisse as der Exegese nodie erkenentisse as der Umfeldund Höreranalyse auf。[3][1][1][1][1][1][1]。在这样的刺激下，aufeinderbezogensein发现了夜间的状态- zuminest bei den meisten night。和丰富的碎片多，我们的夜genau的können溶化。《神学学报》第31卷第1期，2021年1月1日，《神学学报》第31卷第1期。难道我们的修女是上帝吗?2. 她的《神学》(ganzheititliche THEOLOGISCHE AUSBILDUNG: EINE wictige DIFFERENZIERUNG Wenn wir)，她的《神学》(ganzheititliche THEOLOGISCHE ausbilung nachdenken)，她的《哲学》(german)，她的《哲学》(german)，她的《哲学》(german)，她的《哲学》(german)，她的《哲学》(german)，她的《哲学》(german)，她的《哲学》(german)，她的《哲学》(german)，她的《哲学》(german)，她的《哲学》(german)，她的《哲学》(german)，她的《哲学》(german)，她的《哲学》(german)。《属灵的形成》，“kein weiteres zusätzliches Fachgebiet in der theologischen Ausbildung, sonderas Ganze des theologischen Studiums and all Spiritualität verstanden”(Ott 2013:187)。(2)《科学与发展》、《科学与发展》、《科学与发展》(成果)、《科学与发展》等。 “全人神学教育”(Ganzheitliche theologische Ausbildung)的意思是，除了学习专业知识外，学生还能反思和提升自己的灵性，目标是能够在知识的基础上，结合以基督为导向的生活和教会的事工而行动。这篇文章解释了从神学的各个学科领域的课程内容的网络作出了重要的贡献，这一目标。然而，与此同时，很明显，在德语国家的神学院和大学中，这种联网的实施非常缓慢，甚至完全被拒绝。作者列举了这种情况的原因，并就如何实现课程内容的网络化提出了具体建议。首先，作者介绍了在当前的神学和教学辩论中，如何将学科领域和课程内容网络化的整体方法被认为对神学教育很重要。其次，根据作者的研究结果，本文试图表明，概述了各种原因，就神学教育的实践而言，对学科领域联网的想法存在很大的阻
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Pub Date : 2021-01-01DOI: 10.18820/23099089/actat.sup32.16
N. DeClaissé-Walford
This article surveys the imprecatory words in the book of Psalms and examines and questions their place in the faith life of the third decade of the 21 st -century world, one that is fraught with the impact of a global pandemic, political uncertainties, and racial injustices. The first section of the article examines the vitriolic words and sentiments found in the Psalter and in other places in the Old and New Testaments. It then suggests that we, as readers of these texts, in the words of Phyllis Trible, wrestle with such words and demand a blessing from them, much as Jacob did at the Jabbok with his mysterious wrestler. The second section of the article discusses various 20 th - and 21 st -century scholarly and ecclesial understandings of the Psalter’s imprecatory words. Next, the article discusses the form and scriptural status of the Psalter’s imprecatory words, emphasising the poetic and metaphoric characteristics of the Psalter’s words. Finally, the article addresses the ethics and appropriation of the Psalter’s imprecatory words in the 21 st century.
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Pub Date : 2021-01-01DOI: 10.18820/23099089/actat.sup32.18
C. Brown Jones
The Book of Psalms contains a significant amount of language and imagery related to the physical and sensing body of God. This article applies two questions to Books I and II of the Psalms. Related to God, what body language and imagery exist in these books? What might we make thereof? After a brief consideration of method, the article summarises the body language specific to God in Books I and II. Both books include several references to various parts of God’s head and to God’s arms, while there are fewer references to other body parts. Next, the article discusses the ways in which anthropomorphism may inform the reading of such language. Understanding the body and body language necessitates an understanding of the culture that produced the language. The references to God’s head and hands in Psalms correspond to a broader ancient Israelite emphasis on God’s communication and action.
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Pub Date : 2021-01-01DOI: 10.18820/23099089/actat.sup32.6
Petra Dijkhuizen
This article summarises and evaluates Mark C. Taylor’s theory of religion as presented in After God. Taylor redescribes religion as an emergent, complex, adaptive network – a term he adopts from the biosciences and physics. Such networks operate as non-totalising wholes. They are co-dependent and co-evolve. It follows that everything is related and there are no absolutes. Taylor points to the co-determination of religion and secularity as well as theology and theory in the West. Such networks are also self-organising and self-maintaining. As open systems, they thrive at the edge of chaos. Hence, Taylor rejects any closed, rigid system of neo-foundationalism as found in our postmodern, globalised world. For Taylor, there are no solid grounds; there is only creative emergence, from which reality is figured and disfigured in an oscillating interplay. The article closes by pointing out some inconsistencies in Taylor’s own application of religion as complex adaptive system. Due to these inconsistencies, Taylor falls short of offering a constructive role for contemporary religious traditions and communities. equilibrium which disruptive change issues transformation. the prospect of creative emergence, which harbors the only hope that remains.
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Pub Date : 2021-01-01DOI: 10.18820/23099089/actat.v41i1.6
C. Owiredu
This article discusses the ontological metaphors relating to the personification of sin in the Bible. It aims to explore the metaphorical conceptualisation of sin as a person, as suggested in the sin expressions. Lakoff and Johnson’s (1980) Conceptual Metaphor Theory is used in analysing the data. The findings of the study indicate that sin is conceptualised as king, master, lord, paymaster, mother, and child. The use of these conceptual metaphors indicates that the writers of the selected biblical texts intended to project a deeper meaning of sin beyond the literal meaning of sin in daily language. The ontological metaphorical use of sin in the Bible seems to give a greater effect in comprehension to the reader of the texts.
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