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Item Open Access African traditional bereavement rituals amongst Methodist Church members in Mamelodi, Pretoria(University of the Free State, 2019) Mokhutso, Jacob; Ntombana, Luvuyo; Mokhoathi, JoelThis study examined the significance, understanding, and meaning of African traditional bereavement rituals amongst Methodist Church members, particularly the Methodist Church based in Mamelodi, Pretoria, Gauteng province. This study specifically focuses on the meaning of some of the African bereavement rituals, particularly the dual practice of both the Christian and more African-related (ancestral veneration-related) rituals during bereavement. These factors are explored within the Methodist Church doctrine and theology, as well as African spirituality and philosophy. Qualitative research methodology was used, which included one-on-one and group interviews, as well as observations and case studies. This study has found that not all Methodist Church members practise African bereavement rituals. However, those who do practise different African bereavement rituals do so due to a number of reasons. Amongst other reasons, some practise these rituals as influenced by their upbringing, while others practise them due to the pressure of family elders and extended family members. Others practise these rituals due to the fact that it is the norm and common practice in their family and community.Item Open Access A complexity approach to the incipient sign system of Zephaniah in the 1983 Afrikaans bible translation(University of the Free State, 2022) de Villiers, Francois Tertius; Naudé, Jacobus A.; Miller-Naudé, Cynthia L.Traditionally a translation is considered to be the result of the interaction between only two elements – the source text and the target text, each defined as being a single text. From the perspective of complexity, the current study argues that the source of a translation should not be viewed as just one text. The current study demonstrates that a translation emerges from a complex source that consists of various elements such as various texts and other factors. These could include other translations apart from the source text that translators consulted. The current study uses the Book of Zephaniah in the Afrikaans Bible Translation of 1983 as an example to detect instances where the translators deviated from their source text. Using principles of Descriptive Translation Studies, the current study compares the translation to its explicitly stated source text (i.e. 𝘉𝘪𝘣𝘭𝘪𝘢 𝘏𝘦𝘣𝘳𝘢𝘪𝘤𝘢 𝘚𝘵𝘶𝘵𝘵𝘨𝘢𝘳𝘵𝘦𝘯𝘴𝘪𝘢 𝘰𝘧 1977). 𝘉𝘪𝘣𝘭𝘪𝘢 𝘏𝘦𝘣𝘳𝘢𝘪𝘤𝘢 𝘚𝘵𝘶𝘵𝘵𝘨𝘢𝘳𝘵𝘦𝘯𝘴𝘪𝘢 is a scholarly edition of the Hebrew Bible that contains a critical Hebrew text based on 𝘊𝘰𝘥𝘦𝘹 𝘓𝘦𝘯𝘪𝘯𝘨𝘳𝘢𝘥𝘦𝘯𝘴𝘪𝘴 supplemented by a text critical apparatus. Using principles of Descriptive Translation Studies, the translation was compared to its source text to determine the translators’ translation strategies. Describing translation strategies revealed that translators used the strategies of addition, deletion, specification, and transposition. In cases where the Hebrew source text of 𝘉𝘪𝘣𝘭𝘪𝘤𝘢 𝘏𝘦𝘣𝘳𝘢𝘪𝘤𝘢 𝘚𝘵𝘶𝘵𝘵𝘨𝘢𝘳𝘵𝘦𝘯𝘴𝘪𝘢 was problematic, the translators sometimes deviated from their source text by following neither the Hebrew text nor the text critical apparatus. In such instances, the translators were forced to base their translation on sources beyond their stated source text; at least some of these additional sources can be identified. This study thus demonstrates the presence of a complex source for the Afrikaans 1983 translation of the Bible in particular, but it also has implications for Bible translations in general.Item Open Access Die invloed van pop-musiek op die skoolgaande Afrikaanssprekende jeug soos vasgestel by 'n groep senior leerlinge aan ses hoërskole van die Witwatersrand - 'n evaluering in Bybelkundige perspektief(University of the Free State, 1979-11) Steyn, Andries Adriaan; Lombard, J. C.Afrikaans: Die onmiskenbare en veelbesproke absolute feit van die tema van hierdie verhandeling staan vir ons by voorbaat vas, soos ook sal blyk uit die volgende hoofstukke. In hierdie verhandeling sal uiteraard duidelik onderskei moet word tussen die verskillende tipes pop-musiek, om nie in simplistiese veralgemening te verval nie. Al die onderskeie tipes word egter nie bespreek nie, maar net daardie uitinge van pop-musiek wat op die oomblik baie relevant is en populariteit onder die jeug geniet. Die tema van die verhandeling dui op 'n christelik-prinsipiële beoordeling van pop-musiek. Ons wil beklemtoon dat 'n beoordeling daarvan mank kan gaan aan diepgang indien daar aprioristiese en oppervlakkige afwysings is van alles wat in die breë as popmusiek bestempel word. Daarom trag ons om so objektief as moontlik 'n regverdige beeld van pop-musiek te gee al kom talle kritiese uitsprake uiteraard na vore. Om die literêre navorsing by die praktyk te laat aansluit, en om te bepaal of die hipotese aanvaar of verwerp moet word, is daar besluit om 'n vraelys oor pop-musiek saam te stel en aan ses prominente Afrikaanse hoërskole aan die Witwatersrand vir beantwoording te stuur. Dié ses hoërskole is gekies omdat hulle binne en rondom Johannesburg gesentreerd is en die proefgroep 'n verteenwoordigende deel uitmaak van Afrikaanse leerlinge in hierdie gebied wat in die brandpunt staan vanwaar pop-musiek veral konsentreer op die jeug van alle bevolkingsgroepe. Nadat skriftelike magtiging van die Transvaalse Onderwysdepartement verkry is vir die uitstuur van genoemde vraelyste na die betrokke skole, is vier van die hoofde van hierdie skole persoonlik genader om hul samewerking in dié verband te verkry, terwyl die ander twee telefonies bereik 15. Volledige instruksies is by alle vraelyste ingesluit, sodat die proefbeamptes ten volle op hoogte was van hoe vraelyste beantwoord moes word. 'n Totaal van 310 vraelyste is uitgestuur en 'n buitengewone terugvoering van een honderd persent is terug ontvang. Hierdie sukses kan toegeskryf word aan die persoonlike belangstelling van die betrokkenes by die onderwerp, en ook moontlik aan die persoonlike toesig van die verantwoordelike toesighouers wat die instruksies deeglik bestudeer en deurgevoer het. Die nodige bedankingsbriewe is na terugontvangs van die vraelyste aan die hoofde van dié betrokke hoërskole gestuur. Die vrae in die vraelyste is opgestel op so 'n wyse dat informasie oor die volgende aspekte verkry kon word: 1. Trefkrag en invloed van pop-musiek. 2. Eienaarskap van musiekdraende items en geldelike uitgawes daaraan verbonde. 3. Luistergewoontes. 4. Menings en houdings oor suggestiwiteit en dwelmmiddelverheerliking. 5. Waarde-oordele oor Christelike pop-musiek. 6. Pop-feeste en disko's. Dit was belangrik om die vrae nie noodwendig so op te stel dat die vrae die respondente in 'n sekere rigting "lei" nie maar om slegs basiese informasie te verkry. By die ondersoek is die vrae wat met mekaar verband hou, gegroepeer om sodoende die nodige afleidings te kon voltrek. 'n Hipotese is soos volg geformuleer: "Pop-musiek het nie 'n merkwaardige invloed·op die Christelike Afrikaner-jeug van albei geslagte tussen die ouderdomme 17 en 20 jaar nie". Dis 'n hipotese waarvan ons oortuig was nie op grond van vae intuisie nie, maar van die ondervinding met pop-musiek voor hierdie ondersoek begin het. Dit is heel interessant dat die meer gedetailleerde ondersoek hierdie hipotese bevestig, eerstens wat betref gesaghebbende uitsprake en tweedens op grond van die empiriese ondersoek. Daarmee is die negatiewe opset en invloed van pop-musiek egter nie in die minste gerelativeer nie. Die logiese gang en opset van die verhandeling sal hoofsaaklik soos volg daar uitsien: 1. Inleiding, doelstelling en hipotese. 2. Literatuurstudie. 3. Die ondersoek. 4. Kritiek, bespreking en aanbevelings.Item Open Access An investigation of the notion of Avatara in the philosophical systems of Shankara(University of the Free State, 2013-01) Sukdaven, Maniraj; Riekert, S. J. P. K.; Verster, P.English: Advaita Vedanta, as a philosophy, is also known as radical non-dualism and therefore cannot accommodate a concept such as an Avatara. The concept Avatara can best be described, yet not comprehensively in the English language, as ‘incarnation’. Although the teaching of this philosophy was not established by Shankara, one could confidently admit that he firmly established it as a philosophy to be reckoned with. Advaita Vedanta, being a philosophy focused on radical non-dualism, in that it states: There is none other than the Absolute Brahman, could not conceive of any other than Brahman. This being is so, the world and everything in it, including humans and Avatara should never exist; yet in the philosophy of Shankara it does ‘exist’, albeit at an empirical level. This is possible because of the following arguments presented by Shankara in support of an empirical reality. The first argument is based on the understanding of what reality is. According to Shankara, the understanding and testing of reality is based on the criterion of truth. For something to be true it has to have an element of non-contradiction and has to survive through the three periods of time: past, present and future. In other words it must be immutable and permanent. For Shankara, Brahman is the only reality (paramarthika) and everything else is false: it is neither real nor unreal (e.g. the world and everything in it). The relationship between Brahman and the empirical world can be described by the term vyavaharika. This relationship is similar to an example of a rope and a snake. In this example, the rope appears as a snake for one that views this from a distance. Yet when one gets closer, one realises that it is not a snake but a rope. It can therefore be said that the snake was a superimposition on the rope. The rope was real but the snake was false. From afar the snake looked real but is in reality unreal or not real. Similarly Shankara explains the relationship between the world and Brahman. The world is a superimposition on Brahman. Upon correct knowledge, the world disappears and only Brahman remains. The world, one can therefore say, is an illusion. This illusion according to Shankara is brought about by Maya and is related to terms such as: appearance, ignorance, superimposition, power, deception and falsehood. For Shankara this is the principle of becoming and appearance through which the absolute non-dual Brahman becomes diversified and manifold. The state in which Brahman is therefore consciously associated with Maya to create the universe is called Ishvara (god). This causes an ontological dilemma for the status of Maya. The best way for Shankara to define Maya was to say that it is neither existent nor non-existent. If Maya was existent, then his philosophy of absolute non-dualism becomes questionable because there would be another reality. If non-existent, then the empirical world would not exist. To resolve this dilemma Shankara posits the idea of two levels of truth which includes two aspects of Brahman, Nirguna Brahman (Absolute Brahman) and Saguna Brahman (Brahman with attributes (Ishvara) or one could say ‘a superimposed Brahman’). Ishvara (Saguna Brahman), being the ‘superimposed Brahman’ has other aspects emanating from it. According to Shankara the three most important emanations are Brahma (creator), Vishnu (preserver) and Shiva (destroyer). The Brahmasutras have also confirmed that there were other gods created as well. With this creation of the world, other created beings were responsible for the preservation of dharma (duties) in this world. When adharma began to overpower dharma, something had to be done to bring stability in the world. For this reason, Vishnu incarnated himself as Krishna. This incarnation became better known in Hinduism as Avatara. It was necessary for Shankara to concede to the Avatara notion, because many of his followers worshipped an aspect of Ishvara. His theory was that the worship (bhakti) of other gods and deities was simply a means to moksha, but cannot directly attain moksha. The purpose for bhakti was a way to prepare the devotee to be purified so as to acquire knowledge, which, according to Shankara, removes Maya (veil of ignorance) thus liberating the jiva from bondage to attain Brahman realisation or moksha. Finally, in considering and understanding radical non-dualism, this research has proven that, within his philosophy of Advaita Vedanta, Shankara is forced to incorporate and utilise the concept of Avatara within the ambits of the Hindu religious tradition. This then constitutes the finding of this research.Item Open Access Moet wees: Religion spirituality and the formation of youth identities : the case of the Assemblies of God in East London(University of the Free State, 2016-02) Mokhoathi, Joel; Ntombana, LuvuyoThe present study considers the role of religion and spirituality on the formation of youth identities by focusing on the Pentecostal/Charismatic churches, particularly the Assemblies of God, at East London, in the Eastern Cape. It looks at the conceptualisation of religion, particularly Christianity, by young ‘born-again’ Christians; explores the role of spirituality in the construction of youth identities; and examines the impact of both religion and spirituality in the decision-making, life style, and roles of young people in the society. These factors are explored within the South African socio-religious context, where the larger population of the country claims to be Christian. The study used Nicholas Bhekinkosi Bhengu, with his ‘Back to God Crusade’ as a point of reference to the conceptualisation of spirituality, and identity formation in the Assemblies of God.Item Open Access The moral formation, pastoral leadership and contemporary Pentecostal/Charismatic Churches in Soweto(University of the Free State, 2016-09) Jentile, Thembelani; Ntombana, Luvuyo; Venter, R.This study is a comprehensive investigation into moral formation of leaders among the Newer Pentecostal-Charismatic Churches (NPC). The NPCs are traditionally known to emphasise the importance of a transformed life (being ‘born again’) that results in moral integrity. However, contradiction arises when the leaders of Pentecostal-Charismatic Churches are associated with serious occurrences related to stories of immoral leadership. Lack of accountability, abuse of power and resources, followers being fed snakes, ordered to eat grass and consume petrol prompted the call for the regulation of religion and the investigation into religious abuse. The study employed the exploratory phenomenological approach which includes open-ended questionnaires. Informants were youth pastors/leaders of various NPC around Soweto in Gauteng Province. The study was drawn to issues around the “calling into ministry”, “Mentorship or assistance”, “Theological versus other studies”, and “involvement or lack of involvement in both the general and the Christian community”. The findings of the study suggest that there is no specific and purpose-driven way of grooming and developing leaders within most of the Charismatic and Pentecostal churches. Moral formation was not being intentionally pursued, and that has a direct impact on the gap between what the young ministers believe ought to be (belief) and what they are expected to be doing (action). Consequently, young ministers venture into the world of ministry raw, with no theological/ pastoral education and with no proper guidance.Item Open Access Die NG Kerk as profeet teenoor die Suid-Afrikaanse regering (1962-2002): 'n kerk-historiese perspektief(University of the Free State, 2012-06) Botes, David Hermanus; Hofmeyr, J. W.English: This theological-critical study covers the forty year period dating from 1962-2002. The study aims to give a perspective of the prophetic role played by the Dutch Reformed Church (hereafter abbreviated to DRC) regarding the South African government. The period is defined in particular by the diverse eras in which the DRC had to function. The prophetic role the DRC ascribed to itself was seen in a serious light. However, the DRC occasionally struggled to fulfil this role objectively as it became drawn into the realities of a particularly intense era. On the one extreme, from 1948 up to the early seventies the DRC found itself in the era of Afrikaner nationalism. During this period, the DRC moved too close to government sentiment and leaned towards Neo Calvinism. While the DRC supported the National Party government of the day, it still had the interest of the various groups at heart. “Ras, Volk en Nasie” was published in 1974 but was however revised. Ecumenical pressure on the DRC increased. Peaceful co-existence was of prime importance and the intentions well meant. The policy however ran into difficulties. Even before Soweto Day 1976, there was a shift in attitude by the DRC and the DRC exercised its prophetic calling by admonishing the government on various issues. The press saw the DRC as the guardian of public morals in South Africa during this time. The church exercised its prophetic calling by challenging government and giving voice to its opinion on numerous public issues. The relationship between the DRC and the government was still on a very good footing and could be described as close. However, it became clear that the doors of government were not always open to the DRC. The DRC was gradually seen to be more emphatic and by 1986, the shift at each synod had become more intense. Voices raised in criticism were more vociferous. “Kerk en Samelewing” (1986) replaced “Ras, Volk en Nasie” (1974). The DRC tried being less prescriptive. In doing so the DRC became at times too timorous regarding its prophetic voice, also in regard to the new dispensation. The DRC as theological entity continued to serve the nation during these years en route to transition by preaching hope and forgiveness, reconciliation and peace from both the Word and Creed. During this period, one is aware to a greater extent of the role postmodernism played. This too left its mark on the DRC. The DRC would also not entirely escape the intensity of the liberal democracy during this era. Also during this period, the DRC experienced the other extreme of Black Nationalist freedom under the ANC-government. Here – in conjunction with other churches – the voice of the DRC against social injustice is not always very audible. This, is partly due to the fact that the doors of the new government are far less accessible to the church. The DRC’s voice on public morality is becoming all the quieter. The DRC has endeavoured throughout to be a true church. In the current era, the DRC is very aware of its God-given prophetic calling. The two opposite contexts’ in which the DRC found itself as prophet in the different eras tested its prophetic calling to the utmost. Together with a number of important theological-critical remarks in the final chapter, one of the primary aspects of the church as prophet was intercession, and this the DRC practised devotedly throughout the era of 1962-2002.Item Open Access Religious pluralism for inclusive education in Lesotho secondary schools(University of the Free State, 2017) Mokotso, Rasebate Isaac; Ntombana, L.𝑬𝒏𝒈𝒍𝒊𝒔𝒉 The current work employed qualitative phenomenological study to determine the reasons for the continued teaching of single Christian religious education in Lesotho secondary school in view that there are now compelling circumstances for pluralistic religious education. Central is the fact that Lesotho is cosigner of series of international declarations, conventions and recommendations on inclusive education which has a direct implication of inclusive teaching of religious education that can only be achieved through the teaching of multi-religious traditions. Secondly, Lesotho is no longer a religiously homogeneous society (even though this has not been the case since Christianity found the already existing Basotho indigenous religion). It is increasingly becoming a home for religious diversity through forces of a progressively globalized world. Thirdly, Lesotho is said to be a democratic state, and thus has to acquaint itself with democratic principles of education where selective knowledge rather than liberal knowledge that provide students with different perspectives is discouraged. In order to examine the reasons behind the continued mono-religious approach to the teaching of religious education regardless of the mentioned compelling factors for pluralist religious education, the study embarked on empirical research. Participants in this empirical research were selected on the basis of purposeful sampling where only those with rich information related to the topic were selected, mainly the religious education teachers and the principal. Semi-structured interviews were used to collect data which was analyzed through interpretive phenomenological analysis in which the emergent themes were interpreted through explanations provided by relevant literature. Emergent themes were further synthesized through qualitative inductive and ideography to develop theories or hypotheses of the contributing factors to the continued teaching of single Christian religion in Lesotho schools. It is theorized that the contributing interrelated factors are 1) misconceptions in inclusive education, 2) paternalistic religious education and 3) religious illiteracy. Through discussions in which theories or hypotheses were linked with the literature, it was discovered that the causes of misconceptions in inclusive education are inexplicit content of inclusive education and ambiguous implementation process. Paternalistic religious education is caused by assimilationist and evangelistic perspectives of Christian religious education, and religious illiteracy is caused by religious sectarianism, media religious representation of religion and privatization of religion. From the findings recommendations are made for research community, education policy, practice, students and communities, and theory. ___________________________________________________________________Item Open Access A Trinitarian modal-spherical method of apologetics and cultural redemption: perspectives on religion and contemporary culture(University of the Free State, 2016-10) Braun, Guilherme Junior; Sukdaven, M.; Roux, A.English: The following study of focus areas is an application of the recently developed Trinitarian modal-spherical method of apologetics, TMSA (Braun 2013), to the field of Religious Studies. The trajectory to be pursued will make use of basic sources in the presentation of three focus areas of contemporary culture: (a) Technology and everyday experience, (b) music and popular culture and (c) romantic love and economic freedom. Further, the philosophical deepening into the presented focus areas will be sought through the dialogue between continental and reformational philosophy as well as the integration of insights. Gained insights and conclusions from this dialogue will then be presented in terms of TMSA‟s Christian (confessional) stance. Main goals of this study are (I) to demonstrate how the ego's religious orientation manifests itself in the focus areas concerned (II) as well as to point out redemptive ways of dealing with them, as central sites of the contemporary lifeworld, through TMSA‟s Neo-Calvinist vision. As such, this study was designed in order to provide points of entry for the approach of contemporary human beings and their culture via TMSA. Accordingly, it isn't thereby intended to deliver the "full picture" of the subjects concerned, but rather, new possibilities of dialogue will be opened up (from TMSA‟s radically Christian perspective). Therefore, as the main priority of this study is the application of TMSA, basic sources will come into play as to enable an approximation of the contemporary lifeworld and the chosen focus areas.Item Open Access Die verhouding "Ekklesia" tot die "Koninkryk van God": 'n hermeneutiese studie in die lig van Openbaring 1-3(University of the Free State, 2007-05) Wahl, Willem Petrus; Riekert, S. J. P. K.The purpose of this study is to do research on the relation between the terms Kingdom of God and Ecclesia, within the problem field of Biblical hermeneutics. The focus is on Revelation 1-3 as it encompasses the main idea of this study, namely that the Kingdom of God is the axel around which the existence of the Ecclesia (church) revolves. A study on the historical background indicates that the Church in Revelations has gone through an era of prosecution and that it will happen again. Victory is encompassed in the reality of a religious experience of the Kingdom that has to function in and through the Church. Revelations is an apocalyptic writing (document) with prophetic-eschatological alignment (direction). A text-critical study of Revelation 1:6 reveals that the correct use of the word basilei,a (basileia: kingdom) symbolizes selective seclusion and sovereignty with God. The Greek word basilei,a (basileia: kingdom) has a functional/abstract meaning (the fact that God reigns) but also a geographical meaning. The study of the different eschatological interpretation models contributes to consequent-eschatological dialectics; the Church experiences the reality of a religious experience now already, but also realizes that the eschatological Kingdom of God has not come yet. The coming of the Kingdom of God has two principal moments, namely the first and the second coming of Christ. The Ecclesia is essentially the communion of the faithful. A Bipolar unit model, the invisible unity of the Church, as symbolized metaphorically in the people of God and the body of Christ, is combined with the visibility of the institutional Church through the emergence of the mystical unity character of the Church through the institutional Church. Aspects concerning the mystical unity of the Church are the togetherness, the predestination, the unity in diversity and the principalship of Christ. In Revelations is, and replace the Church, the people of Israel. The relationship between the Ecclesia and the Kingdom of God will be studied alongside two symbolic images, namely the Biblical chandelier symbol and the rotation symbol. The rotation symbol refers to two powers acting between the Kingdom of God and the Ecclesia. In view of the fact that the Church is being challenged by the devil to become secular, the Church exercises a centrifugal power on the Kingdom. The Kingdom however, exercises a centrifugal power on the Church through God being actively involved in His Church. The seven chandeliers (Revelations 1:20) of the chandelier symbol refer to the seven congregations in Revelations 2-3. Two characteristics, namely the septet and the seclusion, as well as the chandelier function (providing light) link the chandelier symbol of Revelations to the sacredness of the Old Testament. The septet in the chandelier symbol point to the perfection of God, the active involvement of God and the complete representation of the universal Church of all times. The second characteristic of the chandelier symbol, namely the seclusion, not only points to the religious circle of unity where in the congregations exist (with Christ as the binding factor), but also to the various milieus the Church can find herself in. The function of the Church is to be the light for the world. The Church does not have light in herself, but carries the light of God by being an earthly representative of the eschatological Kingdom of God. In the world, the Church is exposed to an opposing evil power that attempts to move the Church away from God, externally (by means of affliction and prosecution) and internally (by means of religious slumber and deceitful doctrine). The Church may not become of this world, but must embody the Kingdom of God by means of pure doctrine that influences the life of the Church, and leads to an inner reality and passion for the Kingdom of God through the Holy Ghost. In the Kingdom of God the Church triumphs with Christ over the darkness.