AT 2011 Volume 31 Issue 2

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Open Access
“Unity that sanctifies diversity”: Cottesloe revisited
(Faculty of Theology, University of the Free State, 2011) Van der Borght, E.
The Cottesloe Consultation (1960) is an important milestone in the ecumenical struggle against apartheid and racism in general. This article tries to find out whether the theological arguments developed within the ecumenical movement are solid enough to withstand the threat of divisions on the basis of race, nation, tribe, and ethnicity that have the potential to tear apart the one church of Christ. In order to answer the questions the historical and textual background of the text of the Cottesloe Consultation is analyzed. It reveals that exactly at the place where the text tries to theologically justify the diversity of people within the unity of the church of humanity, the drafters could not rely on help from the theological commission of the World Council of Churches, and relied on an expressions coming from the defense of the then apartheid churches in South Africa, that is “unity sanctifies diversity”. It illustrates that next to a moral answer the theological argument still requires further development.
Open Access
“Give us this day our daily bread”: clergy's lived religion in Pretoria central areas
(Faculty of Theology, University of the Free State, 2011) Rabe, M.; Lombaard, C.
The aim of this article is to reflect on how clergy, working in Pretoria central areas, live out (the external dimension) and experience (the internal dimension) their faith in their everyday life. Thirteen clergy were briefly interviewed on an individual basis and then asked to keep a diary for two months. Four of the interviewed clergy completed the diary project. Based on the interviews and the diaries, the main themes that could be identified in relation to faith in their everyday lives, are responding to the challenges associated with urban ministry, including poverty and trauma, and dealing with the sometimes overwhelming experience of stress that the demands of this ministry can create. Distancing from the different aspects of their tasks, attending to personal needs, and focusing on individual experiences of faith are the main identified strategies the participants employ in dealing with the daily pressures they are exposed to.
Open Access
Prophets at loggerheads: accusations of adultery in Jeremiah 23: 9-15
(Faculty of Theology, University of the Free State, 2011) Wessels, W.
The focus of this article is on one aspect of the raging conflict between the prophetic parties addressed in Jeremiah 23:9-15. In this section the aspect of disloyalty to Yahweh is raised as hampering factor for being a true prophet. The research investigates the relationship between doing evil (cf. words such as adultery and ungodly/profane conduct) and the effect on the land (cf curse on the land, the land mourns, pastures drying up – 23:10-11). The research also entertains the relation with the next set of verses (23:13-15) which explicitly mentions the worship of Baal, the vegetation god, as reason for the disloyalty. The false prophets, with their adulterous way of living, are part of a leadership that failed the people of Judah and Yahweh.
Open Access
Die self-sny fenomeen onder jongmense: perspektiewe vanuit die praktiese teologie
(Faculty of Theology, University of the Free State, 2011) Coetzer, W.
Statistics around the phenomenon of self-injurious behaviour show a rise in numbers. Self-injury has been described as the anorexia and bulimia of the new millennium. The church must be equipped to guide and counsel young people affected by this problem. It is not a ‘teenage problem’ that people simply ‘outgrow’. We can therefore no longer pretend that this is a fringe issue that occurs in only the most extreme cases. This article, in the first instance, focuses on reasons for the increase in cases as well as on a number of misconceptions regarding this theme. Secondly, the focus shifts to the important role of emotions, the dynamics of the process, as well as a treatment programme. In conclusion, a number of pastoral perspectives are highlighted and guidelines provided to prevent possible slips and setbacks
Open Access
The structure and dynamics of Luther's Catechism
(Faculty of Theology, University of the Free State, 2011) Zwanepol, K.
This contribution deals with the structure of Luther’s Catechism, one of Protestant basic texts. First an outline is given of the history of the composition of the text. Next some remarks are made on Luther’s purpose in bringing out this Catechism. The more as scholarly discussion about it raised attention is paid to the structure of Luther’s Catechism. Our conclusion is that the five parts of this Catechism are best understood in a circular form which challenges its users to go through the material time and again. Only then its specific dynamics will manifest itself which make Luther’s Catechism very suitable for instruction about the Christian Faith at several levels. Following this impetus this Catechism against a tradition of misuse as a confessional text book might be recaptured as life book which proves to be useful in handing down the relevancy of Protestant tradition in the entire faith community.
Open Access
Calvyn oor twyfel
(Faculty of Theology, University of the Free State, 2011) Potgieter, P. C.
Open Access
Marriage, sexuality, and holiness: aspects of marital ethics in the Corpus Paulinum
(Faculty of Theology, University of the Free State, 2011) Zimmermann, R.
A fundamental change in the understanding of marriage becomes apparent in the first century A.D., described by M. Foucault as the transition from a “matrimonial” to a “conjugal” marital concept. While early Christianity participated in this development, it also influenced it at decisive points and developed its own marital ethics. Through a consideration of philosophical (Musonius, Plutarch) and early Judaic (esp. Qumran, Jubilees) texts, this article outlines the marital concepts existing in the NT environment. In this context, the reciprocal community and the duration of the marital relationship are emphasized while sexuality remains wholly limited to reproduction. The core of the article offers a concrete analysis of texts from the Corpus Paulinum (1Cor 5-7; 1Thess 4:1-5; Eph 5:21-33), in which one can recognize, upon the backdrop of a traditional-hierarchical classification of man and woman, an equal and holistic relationship of the marital partners. Simultaneously – and here the Pauline texts extend beyond the borders of their environment – sexual intercourse is valued as an important component of the relationship between husband and wife. Here, the relationship of marriage, including the physical union of the marital partners, is theologically substantiated, and the frequently occurring semantics of “holiness” clearly plays a central role in the context of the marital texts. In the theologically substantiated union of the sexes one can recognize not only traditional, but especially Judaic forms of speech, created through the close interweaving of relationships between the sexes and the relationship with God. In addition, further norms that regulate early Christianity, such as the condemnation of adultery or the prohibition of divorce, become understandable in new ways.
Open Access
Spiritual abuse under the banner of the right to freedom of religion in religious cults can be addressed
(Faculty of Theology, University of the Free State, 2011) Pretorius, S. P.
The international endeavour to afford the right to freedom of religion to all world citizens is essential. This right ensures that people can choose their own religion and freely participate in the practice thereof. Although the conventions on religious freedom prohibit the use of unethical coercion in order to proselytise and retain members, the enforcement of this prohibition is problematic. Underlying psychological processes that induce members in cults to engage in radical behaviour changes cannot be proved without reasonable doubt in any legal action. The conclusion reached in this article is that although – on paper – the right to religious freedom ensures freedom in the sense that people can choose their religion, it cannot ensure that worship in any religion is a voluntary act on the part of the participants. On the one hand, religious freedom has opened the world of religion to people; but at the same time, it has also created a vague, or “grey” area where abuse can flourish under the banner of so-called “freedom”. Freedom that is not clearly defined can lead to anarchism. Abuse in religious cults can be addressed by cultivating public awareness through the gathering and distribution of information on the abusive practices of these groups.
Open Access
Historical narrative and wisdom: towards preaching Esther “for such a time as this”
(Faculty of Theology, University of the Free State, 2011) Leder, Arie C.
This article considers the problem of preaching OT historical narrative from the point of view of the depiction of God’s participation in the drama. It suggests that historical narrative in general depicts a God who reveals himself infrequently, that his presence is normally veiled, and that the reader often has more information about God than the characters in the narrative. The discussion then focuses on Esther where God is resolutely veiled, even from the reader, were it not for the inter-textual references which the competent reader of OT historical narrative will discern. The article suggests that biblical wisdom literature, which discerns God’s veiled presence without respect to acts in history, can be employed to profitably preach Esther in a world where God is present, but readers experience him as veiled. The article ends with suggestions for a series of sermons on Esther. Biblical characters have long fascinated Scripture readers: Good deeds received praise and were deemed worthy of imitation; dark deeds were examined for their doctrinal worth.2 The four senses of the text – the literal, spiritual, ethical, and eschatological – fostered such readings (Lubac 1998:1-14). Some homileticians and exegetes characterize this approach as “exemplary,” that is, of reducing the complexities, especially of the historical narratives, to a picture gallery of ethical models. Critics of this position counter that biblical historical narrative is not about models of ethical behavior, but about God’s redemptive acts in a history that moves organically to the revelation of Jesus Christ. Biblical historical texts, they argue, should be preached redemptive-historically, with a clear focus on Christ as the fulfillment.3 Although he does not advocate an exemplary approach to biblical historical narrative, Douglas Stuart understands that historical narratives do not necessarily teach directly, they often illustrate what is taught directly and categorically elsewhere. This represents an implicit kind of teaching, which in cooperation with the explicit teachings of Scripture, is highly effective in generating the sort of learning experience the Holy Spirit can use positively (Fee & Stuart 1993:82). Stuart’s position suggests that historical texts need something besides themselves to function properly within the Church. It is true, of course, that Christians read the OT in the light of the NT. But, the question of how OT historical narrative was heard before the coming of Christ is not unimportant. Or to question Stuart: May we consider OT historical narrative to be theological literature in its own right? Or is it merely historical? Did this literature teach Israel what to believe or how to behave, or both? Is this literature theological instruction? Redemptive-historical hermeneutics answers this in the affirmative: historical texts, argues Sidney Greidanus, proclaim God’s acts in history. Because they have a theocentric, not an anthropocentric, focus these texts are also immediately relevant to the addressees (Greidanus 1970:215; 1988:116-121). Using the hermeneutic of redemptive-historical progress OT narrative is then usually read in the light of God’s penultimate mighty act in Christ.5 Although Stuart argues that historical texts are implicit illustrations of explicit doctrines taught elsewhere, his discussion of the Joseph and Ruth narratives points to the narratives’ being explicitly theocentric (Gen. 39:2-5, 21-23; 50:26; Ruth 1:17; 4:13), because neither of the stories are about people. But are these narratives explicitly theocentric? Are not the Joseph and Ruth stories about people who behave in ways that lead to the well-being of others, especially that of God’s people? And, does not the so-called Court History of David (2 Sam. 9-20) describe David’s personal failures as king, especially against the background of 2 Samuel 8:15? It is true that the narrators and/or characters mention God, and that in this sense the narrative evokes him, but the Joseph and Ruth narratives do not depict God’s ways with human beings as do the narratives about Noah, Abraham, Jacob, Samuel, Saul, and even David in 2 Samuel 7. And then there is Esther. Among difficult preaching texts Esther has pride of place: the narrative depicts no mighty acts of divine grace, blessing or judgment. And, because it does not mention God at all, Esther outperforms even the Ruth, Joseph and David stories, where God appears briefly, if only by narrative comment or by reference in human speech (Ruth 1:6, 20-21; 4:11, 13, 14-15; Gen. 39:2, 5, 9, 21; 50; 43:14; 44:5; 50:19, 24; 2 Sam. 11:27c; 12:1-25; 17:14). Human actors undeniably assume major roles in these narratives. Even more, they initiate the action: Elimelech moves to Moab, Ruth decides to go with Naomi, Boaz speaks to the harvesters in Ruth’s favor, Jacob urges Joseph to visit his brothers, and Joseph acts on his own in Potiphar’s house and in jail. Only now and then does the narrator inform the reader of God’s involvement. In Esther, however, the focus is exclusively on human action. Xerxes, Vashti, Esther, Mordecai and Haman act on their own, without any of the normally expected textual indications of divine involvement or causation. This essay will examine these and other peculiarities of the Book of Esther with a view to making suggestions for preaching Esther in the Christian Church. Scholarly opinions about its genre and historicity6 will only enter the discussion when contributing to the question: What is a good way to approach Esther for preaching? To that end the essay will first examine the nature and readers’ expectation of biblical historical narrative. It will then proceed to reflect on how a convergence of narrative and wisdom can provide fertile ground for preaching Esther, especially from the point of view of wisdom.
Open Access
Nogeens: watter kerk vergesél die Groot Trek?
(Faculty of Theology, University of the Free State, 2011) Strauss, P. J.
It is sometimes argued that the Great Trek of 1835-1840 removed its participants from the Cape Colony, under British control, thereby also taking them out of the congregations of the Dutch Reformed Church (DRC) based in the Cape. The argument further goes that the church which accompanied the Great Trek was a church independent of the DRC. In this article, documents and arguments show that the church on the Great Trek was indeed the DRC. This is shown by the name used for the church in transit, by the religious customs of the members of this church, and by the relationships of individuals with DRC congregations in the colony. Congregations outside the Transvaal, which were founded by the Trekkers, had no problems to become part of the DRC Synod of the Cape. Before they left the Cape Colony, some Trekkers were members of congregations of this selfsame DRC Synod.
Open Access
Sacred texts and mystic meaning: an inquiry into Christian spirituality and the interpretive use of the bible
(Faculty of Theology, University of the Free State, 2011) England, F.
This article endeavours merely to highlight four areas in the increasingly fertile and enriching field of Christian Spirituality which may demand some further scrutiny by scholars: (i) the observation of the ‘open’ and ‘live’ quality of classic sacred texts; (ii) the attention owed to the informing worldviews of both authors and readers; (iii) the specific use of language and modes of exegesis employed in the Christian spiritual quest, and (iv) the issue of the highly personal and narrative nature of Christian spirituality and how it may be monitored.
Open Access
The structure and dynamics of Luther’s Catechism
(Faculty of Theology, University of the Free State, 2011) Zwanepol, K.
This contribution deals with the structure of Luther’s Catechism, one of Protestant basic texts. First an outline is given of the history of the composition of the text. Next some remarks are made on Luther’s purpose in bringing out this Catechism. The more as scholarly discussion about it raised attention is paid to the structure of Luther’s Catechism. Our conclusion is that the five parts of this Catechism are best understood in a circular form which challenges its users to go through the material time and again. Only then its specific dynamics will manifest itself which make Luther’s Catechism very suitable for instruction about the Christian Faith at several levels. Following this impetus this Catechism against a tradition of misuse as a confessional text book might be recaptured as life book which proves to be useful in handing down the relevancy of Protestant tradition in the entire faith community.
Open Access
Research in theology in the digital age: opportunities and limitations
(Faculty of Theology, University of the Free State, 2011) Neele, A. C.
Digital text repositories in the field of theology and history, including the works of John Calvin (1509-1564), are promising tools assisting scholars with comprehensive search capabilities, collaborative projects, annotations, and editing options. This paper discusses a case study of the opportunities and limitations of online scholarly archives of primary sources concerning the works of Calvin with particular attention to research, education, and publication.1 The phenomenal increase of digital archives in the field of humanities over the last decade has been nothing short of astounding.2 However promising these digital repositories may seem, a critical assessment of their opportunities and limitations for research, education, and publication is indispensable. The Europeana project currently includes over 15 million digital sources from over 1,000 archives in the European Union (Europeana 2011), the HathiTrust Digital Library, which preserves and provide access to material scanned by Google, the Internet Archive and other partner institutions include 9 million volumes (HathiTrust 2011), and the collaborative partnership of Google with the Universities of Michigan, Harvard, and Oxford has produced thus far over 15 million books online (Wikipedia 2011). Furthermore, national initiatives such as e-rara, a Swiss digital library dedicated to providing free online access to rare antique Swiss books and prints (E-rara 2011), and Gallica, a French collaborative project (Gallica 2011), contain millions of historical resources, such as books, manuscripts and maps previously only locally available. Concurrent with this extraordinary increase of digital resources is the fading away of early criticism about the quality of web-based historical resources for both commercial and open-access archives – though not without facing new inquiries about the creation, dissemination and preservation of scholarly digital archives (Jones 2007:1-10; 2008:54; Hadro 2008:25; Feijen & Horstmann 2007:53; Heery & Powel 2006:6-21; van den Sompel 2006:12). Furthermore, many projects of digital critical editions compete constantly for sufficient grant funding to sustain an open access policy,3 or have to seek for commercial alternatives to continue their scholarly endeavors. These trends in the digital landscape impact and increasingly will impact the way of research, education and publication of theological studies, which can be illustrated by a case-study and survey of the works of the French / Swiss protestant reformer, preacher, teacher, pastor, and theologian John Calvin (1509-1564). His works, in part or whole, are now available through a growing number of various portals on the worldwide web, either as open access, such as the Bibliothèque Nationale de France (Gallica) (BNF), Bayerische Staats Bibliothek (BSB), e-rara, Internet Archive (IA), and Google Books (GB), which all have been conveniently aggregated in the portal of the Post-reformation Digital Library (PRDL 2011) hosted by the H. Henry Meeter Center for Calvin Studies, or subscription-based, such as the Institute for Reformation Research at the Theological University of Apeldoorn (IRR), the Digital Library of Classic Protestant Texts (DLCPT), and Early English Books Online (EEBO). Although some students and scholars of Reformation studies, and Calvin studies in particular, are fairly at home in the digital world, others are bemused. Therefore a brief examination of a selected number of digital primary sources of Calvin, restricted to 16th century editions – the Calvini Opera excepted, may suffice to acquaint one with the research opportunities and limitations both for open access and subscription based.
Open Access
“Informing of the child's understanding, influencing his heart, and directing its practice”: Jonathan Edwards on education
(Faculty of Theology, University of the Free State, 2011) Minkema, K. P.
This article examines the role of education in Jonathan Edwards’ life and legacy, both the education he received in early eighteenth-century New England and his activities as a teacher, among the other vocations he followed. In particular, the methods and principles he employed as a teacher, both of English and Indian children and young people, are distinctive. Next, the essay turns to some selected figures within the Edwardsean tradition to show pedagogical changes and continuities. In one of his “Miscellanies,” Jonathan Edwards, pastor of Northampton, Massachusetts, described a physics lesson he gave to a local thirteen-year-old boy, in which he asserted “that a piece of any matter of two inches square” was “eight times so big as one of but one inch square, or that it might be cut into eight pieces, all of them as big as that of but an inch square.” The boy suspected that his pastor was playing a joke on him, but, Edwards wrote, “I took considerable pains to convince him that I was in earnest,” whereat the lad “cried out of the impossibility and absurdity of it.” To prove his point, Edwards led the boy to the woodshed, picked up a saw and cut “two cubes, one an inch and another two inches square, and let him examine the measures and see that the measures were exact, and that there was no deceit.” He then “cut the two-inch cube into eight equal parts” and handed them to the boy,” who “took the parts one by one and compared them with the one inch cube, and spent some time in counting and comparing.” With the proof in his hands, the boy was still “astonished[,] as though there were some witchcraft in the case.” He could not understand it, Edwards explained, “for he did not yet at all see the reason of it” – that is, no one had taught him the larger concepts of volume and mass behind the seeming paradox (Chamberlain 2000: “Miscellanies” no. 652, 192). This story, meant to convey that there are even more difficult mysteries in religion than in this mathematics puzzle, gives a rare glimpse into Edwards teaching by experience, observation, and demonstration, much the same spirit of investigation that informs his youthful compositions such as “The Spider Letter” (Anderson 1980:163-70). The role of education in Jonathan Edwards’ life and legacy is something that scholars and devotées often mention but have not discussed in anything like a concerted manner. In order to ascertain Edwards’ influence on pedagogy among the community of New Divinity adherents, we must first look at Edwards himself, his educational formation, and the methods he employed as a teacher himself. Next, we shall turn to some selected figures within the Edwardsean tradition to show pedagogical changes and continuities.
Open Access
An assessment of the Myers Brigss Type indicator from a pratical theological perspective
(Faculty of Theology, University of the Free State, 2011) Tucker, A. R.
The aim of this article is to assess the Myers Briggs Type Indicator (MBTI®) from a Reformed perspective of a Trinitarian biblical hermeneutic of hope. It examines and assesses the compatibility of its assumptions with a theory of personhood derived from a Reformed perspective. It then suggests why it has made such an impact among Christian counsellors, what its popularity means to the church, and makes recommendations to practitioners. It is not intended to be a formal psychological assessment.
Open Access
Jesus and “the Daniel code”
(Faculty of Theology, University of the Free State, 2011) Thom, G.
It is suggested that Jesus, who understood his Messianic calling in the light of the OT prophecies, utilized their symbolic apocalyptic language in his prophetic discourse. From this perspective Matthew 26:64 sheds important light on the meaning of Matthew 24:30b, i.e. that those who rejected him would realize, within a relatively short period, that He – the Suffering Servant – was indeed the Son of Man of Daniel 7. But Jesus also made some very definite statements in very sober language about the future, which provide an important key for our understanding of the prophetic discourse. While He enumerated a number of signs that would warn his disciples of the approach of God’s judgment on Jerusalem – together constituting “the budding fig tree” – He emphasized, on the other hand, that there will be no signs to warn them of the approach of his parousia.
Open Access
Prophets at loggerheads: accusations of adultery in Jeremiah 23:9-15
(Faculty of Theology, University of the Free State, 2011) Wessels, W.
The focus of this article is on one aspect of the raging conflict between the prophetic parties addressed in Jeremiah 23:9-15. In this section the aspect of disloyalty to Yahweh is raised as hampering factor for being a true prophet. The research investigates the relationship between doing evil (cf. words such as adultery and ungodly/profane conduct) and the effect on the land (cf curse on the land, the land mourns, pastures drying up – 23:10-11). The research also entertains the relation with the next set of verses (23:13-15) which explicitly mentions the worship of Baal, the vegetation god, as reason for the disloyalty. The false prophets, with their adulterous way of living, are part of a leadership that failed the people of Judah and Yahweh.
Open Access
Die einde van sending: fases in die sendingbedryf
(Faculty of Theology, University of the Free State, 2011) Kritzinger, J. J.
In this article the author deals with the final phase of a mission project, that of handing over, or the phasing out of the work. Although the issue is addressed in general, and an overview is given of the theories that missiologists held since the 19th century, the questions are focused on the situation in the mission work of the Dutch Reformed Church of South Africa (NG Kerk). He thinks that much of the present relational problems between this church and its South African sister churches has to do with the fact that their “mission relations” were not really terminated. The article ends with some proposals to end the impasse.
Open Access
Young Christians in Norway, national socialism, and the German occupation of 1940-1945
(Faculty of Theology, University of the Free State, 2011) Hale, F.
The German occupation of Norway during the Second World War caused unprecedented problems for the Evangelical Lutheran Church of Norway and other Christian denominations. The subordination of the church to the de facto Nazi state eventually led its bishops and most of its pastors to sever their ties to the government while remaining in their ministries. Churchmen and scholars have explored dimensions of this challenging episode in Norwegian church history, but little has been published about the plight of most of the para-church organizations. This article explores crucial dimensions of the ministry of the Norwegian Christian Student Association. Particular attention is paid to how both its pietistic heritage and tradition of social ministry continued to nurture its members and to how the exigencies of living under an oppressive regime compelled the leadership as well as the members of the organization to shift certain emphases in their proclamation and ministry. The predicament of the Church of Norway during the occupation of the country by German forces beginning in April 1940 and with the co-operation of the puppet government of Vidkun Quisling from 1942 until 1945 has long been the subject of scholarly and semi-popular inquiry. Publications about aspects of the general theme began to appear shortly after the end of the Second World War with Hartvig C. Christie’s Den norske kirke i kamp,1 Ingvald B. Carlsen’s Kirkefronten i Norge under okkupasjonen 1940-1045,2 and Ludwig Schübeler’s Kirkekampen slik som jeg så den. Renewed interest in the theological dimensions of the kirkekamp, or struggle of the church, was manifested during the 1970s, especially in Torleiv Austad’s masterly study of pivotal confessional aspects, Kirkens Grunn. Analyse av en kirkelig bekjennelse fra okkupasjonstiden 1940-1945.4More recently, scholars on both sides of the Atlantic have reconsidered the kirkekamp its broader implications. The Swedish church historian Ragnar Norrman published his Quislingkyrkan. Nasjonal Samlings kyrkopolitik 1940-1945 in 1998,5 Pål A. Berg his Kirke i krig. Den norske kirke under 2. verdenskrig the following year,6and in 2005 Austad’s highly useful edition of pertinent documents appeared under the title Kirkelig motstand.7 Awaited is Arne Hassing’s extensive general history of the subject. These works have shed countless photons of light on central matters of the struggle, focusing chiefly on the confrontation between the bishops and other clergymen of the Church of Norway on the one hand and the Quisling administration on the other. Still unilluminated in the published scholarly literature, however, are the role of many other dimensions of Christian life in Norway during the Nazi occupation. Among these are the numerous para-church organizations, both Lutheran and non-Lutheran, which responded to their nation’s travail in a variety of ways. They claimed the allegiance of and were central to the spiritual life of large numbers of adherents of the state church and smaller numbers outside it. No less than the Church of Norway as an organizational ecclesiastical entity, they were compelled to decide whether they were ultimately responsible to God or a government which they believed was illegitimate and an enormous offense to fundamental Christian principles. Most of what has been published about the predicament of the Norwegian churches in the war has been in Norwegian, with a smaller amount in other Scandinavian languages, especially when one considers books and journal articles of a scholarly nature. Exceptions to this generalisation include inter alia articles by Hassing. It thus seems particularly germane to make more aspects of the general topic accessible to readers internationally who cannot read those languages. In the present article I shall take initial steps towards filling one especially noteworthy lacuna in the scholarly literature by considering aspects of the history of the Norwegian Christian Student and School Youth Organisation, or Norges Kristelige Student- og Skoleungdomslag (NKSS). This large para-church body is particularly germane to the history of the kirkekamp, because it had a fairly comprehensive network of local affiliates across much of Norway and by 1940 encompassed many thousands of members, a considerable number of whom joined the active resistance movement. In this article I shall describe the origins and pre-war spiritual and ethical emphases of the NKSS and how some of its members interpreted the rise of the Third Reich during the 1930s, then consider several aspects of the predicament into which the occupation of Norway thrust it, how it coped with this unprecedented situation, and how its proclamation of the Gospel was shaped by the circumstances in which both the leadership and members in general found themselves.
Open Access
Power and authority in Matthew's gospel
(Faculty of Theology, University of the Free State, 2011) Viljoen, F. P.
Besides the strenuous relation of Matthew’s community with non-Christian kinfolk, his text also reveals an underlying conflict with Roman Imperial ideology. Herod, Antipas and Pilate specifically impersonate this foreign domination. Apparently these figures have unlimited power which leaves Jesus and his followers as exposed victims. Yet, on the deeper level of the text, Jesus ironically emerges as victor. He represents the Kingdom of God and ironically counters their unfair rule with his authority.