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Despite a century of professional development in youth ministry, the American church continues to face generational attrition. This article explores this paradox, employing practical theology to scrutinise the historical praxis and philosophies shaping 20th-century youth ministry. I have taken Nel’s work on inclusive missional ecclesiology as my basic point of departure, analysing four interconnected ‘texts’: Ecclesiological perspective, a historical review of youth ministry evolution, adolescents’ developmental locus within congregations, and a qualitative study featuring interviews with members from seven American churches involved in youth ministry. The investigation highlights the necessity for a paradigm shift in youth ministry from an exclusive programme to a more inclusive missional approach. It urges recognising adolescents as equals in congregational life, fostering an environment that not only retains but also nurtures them as indispensable community members. By adhering to this reformed vision, the church can address the persistent crisis of generational attrition effectively, encouraging the collaborative growth of the American church with the active participation of its adolescent members. It suggests a path forward that sees youth not as future church, but active contributors to the contemporary church ecosystem. Intradisciplinary and/or interdisciplinary implications: This research guides churches in considering the theological, sociological, and developmental implications of adolescent inclusion through the lens of missional ecclesiology, suggesting adolescent inclusion is critical to contextual missional praxis.

Serving single-parent families with adolescents: An inclusive and intergenerational challenge. This article focused on the ministry to single-parent families after divorce. The study had its origins in the author’s observation that adolescents from single-parent homes are picked up and dropped off by their parents for catechesis, but that the parents are not involved in activities in the congregation – not even just to attend the worship service. The research had the objective to investigate why single-parent families do not experience themselves as true families within the church and do not receive the necessary support in the faith formation of their children. The fourfold reflective equilibrium approach of Osmer was used as the frame for how this article was structured. As a basis for the interpretation of the empirical findings, the relationship between youth and family ministry is portrayed to lay a theological basis for an inclusive approach. The qualitative empirical study included 17 randomly selected single parents. The empirical study confirmed that single parents find it difficult to survive. The demands placed upon them are intense and they depend on a support network to meet the basic needs of the family. These single parents further believe that the church cannot help them with this. The research confirmed that single parents do not experience acceptance in the church and that they do not receive support in the faith formation of their children. The two hermeneutic spheres for the understanding of faith are a source of tension for the adolescents because of the difference in understanding of matters of faith between their divorced parents. The involvement of grandparents was found to be a key factor in the support of the single-parent family and needs to be addressed in an intergenerational approach. The positive involvement of the local pastor can also be used as a changing factor in the support of the single-parent family. Contribution: This article contributes to a paradigm shift in the understanding of how families are constructed, especially single-parent families. The article reports on research that will be valuable for congregations in planning their ministry towards single-parent families.

This article addresses the question, ‘how can congregations that exhibit prejudice toward LGBTQQIA+ persons (different expressions of nonheterosexuality), overcome bias and discriminatory practices to become missionally holistic, hospitably welcoming, and inclusive of these individuals?’. The answer can be found in engaging an alternative biblical hermeneutic that emphasises the socio-historical context of a given narrative, thus creating a broader and deeper understanding of the principle of biblical hospitality as a fundamental theological premise inherent within the Judeo-Christian scriptures. Accomplishing transformative change demands intentionality by clergy equipped to engage the issues effectively. Pastoral ministers must cultivate the exegetical skills needed to guide local missional churches towards greater inclusivity, with the goal of creating more hospitably welcoming and inclusive faith communities. Intradisciplinary and/or interdisciplinary implications: This article engages a dialogue between biblical and practical theology as missional praxis supporting congregational development as ecclesial reformational transformation to enable local churches to become hospitably welcoming and inclusive.

Evangelism, for various reasons, is once again back on the agenda of the church and theology. As a result of negative experiences and practices of evangelism in the past, it is now necessary to rediscover evangelism in a post-Christendom context to enable the theological recovery of evangelism. This new understanding of evangelism can then contribute to the recovery of authentic practices in spreading the good news. To achieve this, evangelism must be rediscovered as essential to mission (participation in the missio Dei). Further to this, evangelism is rediscovered as an invitation to missional discipleship in the coming of the kingdom of God (missional discipleship as participation in the coming of the kingdom). This research was based on the starting point that evangelism takes place through an integrated missional congregation as the evangelist. This implies that evangelism is not an additional extra practice by a few members but an integral part of congregational ministry. Evangelism is then understood and integrated holistically as martyria by the entire faith community. The gospel of the kingdom is then embodied in their faithful presence (being), loving service (deeds) and words of hope at appropriate times (speaking). This holistic approach will free evangelism from reductionisms and dichotomies that have added to the fact that evangelism has fallen out of favour. These practices of evangelism are determined by the theology (content) and serviceable style of Jesus and contextually discerned in faith as participating in God’s mission. The empirical research was based on 49 questionnaires received from 43 Dutch Reformed (DR) congregations from the Northern Synods and 6 other churches. The qualitative research comprised structured interviews with 10 pastors from participating DR congregations. Simple random sampling was used to select the participants of the study. Intradisciplinary and/or interdisciplinary implications: This research was conducted from the perspectives of practical theology and missiology. However, it also leaned into systematic theology (dogmatics) about missional ecclesiology and the identity of the church. The understanding of the integrated missional congregation (faith community) made use of systems theory, which is an interdisciplinary approach. The ethics of the practices of evangelism have points of contact with ethics.

No abstract available.

This article proposes a homiletical model as an alternative to traditional homiletical approaches in response to the recent membership decline in evangelical churches in Korea. While socio-economic and sociocultural aspects may contribute to the membership decline, the article considers evangelical preaching and its alternative. Evangelical churches have been struggling with the decline of church membership since the early 2010s. While the Korean sociocultural value has changed, evangelical preaching has remained unchanged in its content and homiletical approach. The premises of this article considers how and what the preacher should preach in Korea by analysing and revisiting both classical persuasive rhetoric and the current homiletical approaches as a literature study. The literature study shows how both the elements of classical rhetoric and different homiletical approaches are evident in Paul’s speech at Areopagus in Acts 17. As a sample, the article shows how one can implement the new alternative homiletical approach to Judges 6 in the current social context in Korea. In the act of preaching, the message moves the listeners towards fulfilling God’s missional calling by engaging in the new norm of social distancing in these times of pandemic crisis. Intradisciplinary and/or interdisciplinary implications: The proposed holistic homiletical approach results from an interdisciplinary discussion synthesising non-religious classical rhetoric and modern religious homiletical approaches. Furthermore, the holistic approach treats different elements within classical rhetoric and homiletical approaches based on intradisciplinary discussion. The Korean preachers should consider the new proposed holistic model in response to church membership decline in Korea.

The role of the parental home in the intergenerational faith formation of the youth for the sake of an integrated youth ministry. This article deals with the following question: What is the role of parents in the intergenerational faith formation of the youth for the sake of an integrated youth ministry? Several studies nationally and internationally have convincingly pointed out that parents have the biggest influence on their children’s faith formation. However, parents are currently still not sufficiently inclusively involved or supported in youth ministry. Osmer’s fourfold reflective equilibrium model forms the frame for how this article is structured. Nel’s theory of inclusive youth ministry is used as a theological framework from which the role of parents in intergenerational faith formation is investigated. The empirical research (quantitative, as well qualitative) was conducted among 175 parents and 10 ministers coming from 29 congregations in the Noordelike, Oostelike, Hoëveld- and Goudland synods of the Dutch Reformed Church. These congregations all have a family and/or intergenerational focus in their (youth) ministry. The research has shown that youth ministry cannot by means of programmes, structures and even relationships in any way replace the important role played by parents in the lives of their children, regardless of what happens in the youth ministry. When the parental home and youth ministries do not act as partners in the faith formation process, it does not only lead to weak faith, but also to a lack of commitment, unsustainability and ultimately alienation. Youth ministries can therefore not function effectively without an integrated ministry, which includes the parental home. With all the challenges threatening their capacity, the parental home can also not function effectively as faith mediators without an inclusive youth ministry. The research thus clearly indicates that Nel’s theory of inclusive youth ministry, is not only noteworthy, but it is also in the long term, necessary to work towards the congregation’s eschatalogical sustainability. Intradisciplinary and/or interdisciplinary implications: Youth ministries do not involve parents as the core part of their ministry. When youth ministries integrate parents into their ministry, children will be better guided in their faith formation. This adjustment calls for a paradigm shift in the focus of traditional youth ministry. Intergenerational faith formation in this study was approached within the framework of Practical Theology, Congregational Development and Youth Ministry.

Youth ministry is to help youth – children, adolescents and young adults – to become what they were created and called to be. However, many local churches fail to notice that adolescents growing up without a father figure are an integral part of the faith community. They are inclined to neglect the father’s role relative to these adolescents in a local church. The responsibility of faith communities towards children and adolescents with absent or uninvolved fathers is unquestionable. This study has its focus on youth ministry and specifically the topic of absent or uninvolved fathers and adolescents without a father figure as challenges for youth ministry in an attempt to address the concern for an effective youth ministry towards those young people with an inclusive and congregational approach. The article focuses on an empirical research with two groups: adolescents growing up without a father figure and local pastors of these adolescents. Twenty-one adolescents without a father figure and 12 local pastors of these adolescents were approached to participate in qualitative interviewing. This article seeks to describe how the adolescents feel about the absence of their fathers and God as their Father. It also presented the situation of the local church with adolescents with absent fathers and indicates that there is a lack of interaction between them and pastors or congregations.

The evangelical church in North America is facing a crisis in its failure to retain young people. Research has shown that young people are dropping out of the church and they are not only leaving but also failing to return once they are older. This crisis did not appear in a vacuum; it is the result of the church’s movement towards a style of programming that has created a division between evangelism and discipleship. This style of programme not only seeks to reach those outside of the church at the expense of those youth in the church but also creates a dichotomy between who we are (our identity) and what we do (our mission). The church must seek to remove this dichotomy between identity and mission and utilise strategies that work with our identity rather than against it. Intradisciplinary and/or Interdisciplinary Implications: This article is an interaction between practical theology and pastoral practice in Christian ministry. The crisis of youth leaving evangelical churches in North America is because of the dichotomy between mission and identity. Once this dichotomy is erased, mission will be a natural outworking of identity in youth ministry.

The concept �missional� is well established within the so-called missional conversation. It is however often �questioned� by scholars and pastors for different reasons. Sometimes it is almost dissected from the rest of theology, especially systematic theology. Recent developments in this field are given an account of in this article. The main purpose of the article is not to argue a case for the concept again. The purpose is to focus on whether theology and ministry in any way understand the radical implications if and when we are missional in being and doing. My assumption within the field of research on rediscovering discipleship in the development of missional congregations is that none of us have thought through how radical missionality is, especially over and against a �volkskirchliche� understanding and practice of church. The article will also touch on some radical changes in philosophy of ministry and doing ministry within a missional paradigm.Intradisciplinary and/or interdisciplinary implications: The article focuses mainly on Practical Theology and specifically Congregational Development (�Missionarische Gemeindeaufbau�). This field stands in a direct relationship with Missiology. The article contributes to a growing understanding of the radical nature of missional thinking and practice in congregational life and ministry.

In the first article it was attempted to provide insight into the corporate nature of being called to ministry. The article also tried to discern what the specifics of the� ministry of the public pastoral leader were. Equally important what I call in this article the teleological core of theological education. I want to build upon the concepts established in the first article. I explore the contributions of a number of well-known scholars who devoted much of their research to this field: Schner , Farley,� Wood, Hough and Cobb, Heitink, Van der Ven and others. The ultimate issue is that there is some consensus about the telos of� theological education. It is phrased differently and the different dimensions are indeed complementary. Concepts like �vision and discernment�, �critical reflection�� �reflective practitioner�, �hermeneutical-communicative competence�� and others are being discussed as it relate to the core research problem as described in article number 1. In this article I also explore the implications of the departure points for the praxis of recruiting, screening and training of future public pastoral leaders. The article points towards necessary changes that need to take place to get the local church involved in recruitment and screening - taking it serious that �we�� are all in the ministry. It also describes how a few churches are managing the process. In doing this, the place of the denominational community of churches is also emphasized and described.

In ecclecial circles it is a commonplace to say that the profession of the pastor� is under pressure. Pastors know that and congregations know that. Knowing it in itself does� not change much. However change starts with coming to understanding. In this sense change is in itself a hermeneutical� function. This article is the first of two in which I will explore a way to change the way local churches should assist in the discernment of a call by a member to become officially involved in public ministry within a congregation and, if it exists, a denomination. In this article the background of this� research, the corporate nature of �calling�, and ministerial perspectives on calling, recruitment and reviewing will be explored. The second article will explore the implications for theological education as it relates to the teleological core of theological education and recruitment, reviewing (screening), and training respectively.

Preaching is considered to be a core ministry in building up local congregations. Within the Reformed tradition this is even truer. The researcher has, over years, tried to discern certain core �qualities� of preachers and principles for preaching that will accomplish building local congregations into missional units. Assuming that preachers are serious about leading congregations towards true missionality, the article attempted to focus on a few of these core criteria for both preacher and preaching. In doing so, the article drew mainly on the wisdom of well-known preachers in the USA, wisdom that will be used to guide the researcher�s future empirical study of preaching in the South African context. Prof. M�ller, who is honoured in this Festschrift, wrote his DD thesis on preaching and I hope that this will reconnect his current work to his original research.

The Confession of Belhar: A spirituality of reception in the local church. The GeneralSynod of the Dutch Reformed Church took the following decision during October 2011: �TheGeneral Synod decides to make the Confession of Belhar part of its confessional foundation,that is, in terms of its church ordinances, and commission the Moderamen to prepare thenecessary processes regarding ecclesiastical law.� This article deals with the perception of,the reception of and resistance against Belhar as confession in a local congregation, ElardusPark. The research also describes how this obstructs the development of missional focus. Themain contribution of this article is to argue that the ecumenical concept�s full reception shouldbe assessed within the broader framework of building up a missional local church where aspirituality of reception is fully developed in terms of a missional positioning in Africa.

Around the world, most professional people are requested and expected to participate in continuing training, which is often referred to as �continuing professional development�. Many denominations expect their pastors and other clergy to participate in such training. The Dutch Reformed Church has an official policy, in terms of which it expects such continuing theological training and ministry development of its ordained pastors. The introduction to this article offers some insight into the rationale behind such an expectation. After describing the history and programme of one of the first centres that offers such training, the history and programme of the ecumenical Centre for Contextual Ministry, Faculty of Theology at the University of Pretoria is described.�

The research question/problem with which this article deals is whether we have lost the radical nature of the faith community as disciples of Jesus and seekers of the Kingdom of God? In youth ministry children and adolescents are often invited to make a decision for Christ as if such a decision comprises the totality of being a Christian. Being a Christian, as with being a disciple, consists of more than a mere decision. Both the Old and New Testaments reveal greater depth to such a commitment. Discipleship involves following Christ in a more considered way. Such a commitment requires the willingness to be initiated and guided into the acquisition of wisdom which enables one to discern what the more appropriate options are for a Christian to make. Given such a positioning, the role of the faith community as a people demands consideration. This article argues that we are the invitation and recommends how to frame the invitation.�

This article analyses how South African courts have decided the applicability of the de minimis non curat lex maxim and, more broadly, considered the de minimis concept in tax law. A doctrinal research methodology is employed with the focus on an analysis of predominantly reported judicial decisions. The applicability of the maxim is found to be decisive in only one tax case: the Diageo SA (Pty) Ltd v Commissioner for the South African Revenue Service case of 5 July 2023. Consequently, this study thus also reviews judicial precedent in respect of the applicability of the maxim in other areas of the law with consideration of the relevance to tax law. Further, several tax cases that refer to the broader de minimis concept or to trivial or trifling matters are examined. As there is no one definitive test to determine the applicability of the maxim, the courts have used several factors to guide their determination. Through inductive reasoning, the following conclusions are drawn. (i) In respect of statutory interpretation: First, the primary factor in the determination of the applicability of the maxim is the purpose of the provision. This is aptly demonstrated in the Diageo judgment. Secondly, where the statute sets a clear, objectively verifiable limit or amount, there is essentially no room for the application of the maxim in interpreting the statute. Where, however, no such verifiable basis is provided, a purposive interpretation is paramount – which may in fact require the application of the maxim. (ii) The use of the de minimis concept in tax law appears to depend on whether the matter is one of principle (substance) or practicality (administrability). In the former case, the amount (the factor of extent or value) is irrelevant whereas in the latter, the de minimis concept has been applied.

Paul’s calling presents a conundrum to which many have proposed varied solutions. Not trying to solve the conundrum in toto, this study investigates the existential dynamics of Paul’s calling as narrated to the Galatians within the context of their apostasy. The model used is Heidegger’s understanding of conscience as a call towards authenticity and away from inauthenticity. Rhetorical analysis assists in identifying Paul’s new understanding of authenticity, by analysing the propositio, especially its expositio, which contains soteriological peculiar existential first-person singular expressions. Paul’s preaching of his gospel and his letter to the Galatians are in turn also to them, a call to authenticity and away from inauthenticity. His preaching thus resembles the phenomenological idea of conscience. Thus, Paul’s gospel cannot be separated from his calling. Both are about the same understanding of authenticity. It is at the same time a new self-understanding: to have been crucified with Christ and therefore Christ living in him and the faithful (Gl 2:19–20). This is a concise formula of soteriology as symbolised in baptism. Such calling is never completed: it remains a dynamic process, a tension and movement between authenticity and inauthenticity. This is reflected in the Galatian apostasy and Paul’s letter calling them back to authenticity. The study underlines the crucial importance of soteriology for kerygma and baptism, but especially for understanding a person’s call to faith or ministry. Intradisciplinary and/or interdisciplinary implications: The model is suitable for studying the religious phenomenon of calling in religious texts and in life.

The depiction of Cain and his descendants in the Genesis 4 narrative aligns with the key characteristics of psychopathy and its hereditary nature. The purpose of this study is to examine whether this narrative reflects our current understanding of psychopathy. Cleckley’s description of the best-known traits of psychopathy includes a lack of conscience, empathy and social controls, which ultimately lead to deviant antisocial and criminal behaviour. These traits can be seen in Cain’s murder of Abel, as well as in his reaction when confronted. They may have also been present in his descendants, such as Lamech and those involved in the implied prostitution of Naäma. In this study, the narrative characters are assessed using Robert Hare’s Psychopathy Checklist: Shortened Version, which is examined within the context of Cleckley’s observations and the Diagnostic and Statistical Manual, 5th Edition (DSM-V). The mark of Cain and the Kenites, as well as their nomadic existence at the fringe of the desert, are also explained, as well as how society safeguarded itself by setting strong boundaries. Intradisciplinary and/or interdisciplinary implications: The PSL-SV is proven to be an effective diagnostic model when applied to narrative characters in a literary text. Its effectiveness becomes apparent when considering the broader context of the DSM-V and Cleckley’s description. Sufficient information about the text and relevant reference works is necessary to utilise this model successfully. This diagnostic approach can be useful for any discipline interpreting narrative texts, for example literary analysis of characters in novels, historical studies of texts about characters in history, and criminal investigation and law, when interpreting narrative accounts of witness statements.

’Έρχομαι as a word denoting the second coming in the New Testament and the telos of its use in the book of Revelation. The purpose of this article is to exegetically determine the meaning and use of ἒρχομαι as a word denoting the second coming, in the revelation-historical tradition. A definition of the meaning of ἒρχομαι is formulated after a word study has been done in a diachronic and synchronic way. In this article it is also established what the telos of the revelation of the second coming is, where ἒρχομαι is used in the book of Revelation. The findings of the research are summed in a definition of the meaning of ἒρχομαι as a word denoting the second coming, and which is formulated as follows: It is the physical coming of Jesus Christ with his second coming, from heaven to earth, during which He will appear publicly in power and glory, to judge and to save the faithful. The telos of the revelation of the second coming by means of ἒρχομαι, is determined as the kerugma that God in Jesus is ὁ ἐρχόμενος, coming to mankind; the manner in which He will come; and that his second coming forms an essential part of God’s counsel. A second purpose for proclaiming the second coming, is to state that it is Jesus Christ himself that is coming and to direct the focus of the believers to him. Thirdly, the second coming is proclaimed to call unbelievers to repentance and to encourage believers to stay faithful. The final telos is determined as encouragement for the believers to remain faithful, to take heart in the promise of everlasting life in God’s presence, to pray for the return of Christ and to believe and obey Scripture, the written word of God. Contribution: By means of exegesis in the revelation-historical tradition, an original theological definition of meaning of ἒρχομαι as a word, denoting the second coming of Christ, is provided and the telos for the revelation of the second coming, by means of ἒρχομαι in the book of Revelation, is determined.

Φανερόω as a word denoting the second coming in the New Testament. The purpose of this article is to exegetically determine the meaning and use of φανερόω as a word, denoting the second coming, according to the revelation-historical tradition. A definition of the meaning of φανερόω is formulated following a word study that has been done in a diachronic and synchronic way. Furthermore, translation possibilities for φανερόω in Afrikaans are suggested. In this article, it is also cursorily established what the telos of the revelation of the second coming is where the word φανερόω is used in the New Testament. The findings of the research are: A definition of the meaning of φανερόω as a word for the second coming: It is the deliberate, visible self-revelation of Jesus Christ in public with his second coming, so that God, his Name and his works can be fully known, fulfilled and realised. Two translation possibilities in Afrikaans are proposed. When using a phrase, the following translation possibility is offered: ‘Die openbaring van Jesus Christus met sy wederkoms’ [The revelation of Jesus Christ at his second coming]. If the chosen translation method allows only one word, then ‘wederkomsopenbaring’ [revelation at the second coming] is suggested as a translation possibility. The telos of the revelation of the second coming by means of φανερόω is determined as: To convey knowledge about the second coming; as encouragement to be focused on heavenly things; as encouragement to serve faithfully; as encouragement that service will be rewarded with glory; as an encouragement to persevere in Christ so that believers may have boldness (the right of access) at the second coming; as encouragement to repentance; [kerugma], which leads to the certainty of faith, joy and the strengthening of faith; and so that believers will live holy. Contribution: By means of exegesis in the revelation-historical tradition an original, theological definition of the meaning of φανερόω is provided and the telos of the revelation of the second coming, by means of φανερόω, is determined. Suggestions of how to translate φανερόω in the context of the second coming in Afrikaans, is also provided.

Personal tribute to Charl Hugo by Frans Malan.

Spiritual coping has been defined as an individual’s ability to utilise faith in God combined with certain Christian beliefs and religious practices to appraise, understand, and effectively cope with stress. We aimed to show the Christian how specific spiritual coping strategies and religious practices could be used to effectively assess and handle chronic stress from a faith perspective amid the ongoing coronavirus disease 2019 (COVID-19) pandemic and beyond. A literature study was conducted to identify positive and negative coping strategies during the COVID-19 era and highlighted the adverse effects of chronic stress and defensiveness. Recent findings on religion, the validated bio-engineered chronic stress phenotype, the Coping Strategy Indicator (CSI), Africultural Coping Systems Inventory (ACSI) and the effect of spiritual coping skills were assessed. In addition, certain Bible passages and theological perspectives regarding spiritual coping were explored to identify traces of the fight-or-flight response in the Garden of Gethsemane. The novel chronic stress phenotype reflecting stroke risk, could determine the prevalence of chronic stress. Positive coping strategies were identified, to show how positive spiritual coping skills could be utilised from a faith perspective, in coping with chronic stress amid COVID-19 and beyond. The Believe-Belong-Behave pastoral model, consisting of individual skills, corporate practices, and practical action steps, showed the Christian how certain spiritual coping skills and practices could be implemented during stress coping. The scriptural insights gained from this study, combined with the pastoral model reviewed, could offer a harmonious contribution toward the Christian’s ability to utilise spiritual coping strategies amid COVID-19 chronic stress-induced symptoms and complexities. Contribution: This article used an inter-disciplinary approach to compare recent findings within Theology, Neurophysiology, Bio-engineering, and Psychology regarding religion, stress-phenotyping, positive stress-coping and mental health. The scriptural foundation encouraged a faith-in-action response to chronic stress during the ongoing COVID-19 pandemic and beyond.

Ἀποκάλυψισ and ἀποκαλύπτω as words denoting the second coming in the New Testament. Several Greek words are used in the New Testament to denote the second coming of Christ. None of these words can be translated as ‘second coming’. Two of these words are ἀποκάλυψις and ἀποκαλύπτω. This article departed from the viewpoint that God has a telos [purpose] for revealing that Jesus is coming again. Questions arise whether these words, denoting the second coming, can be treated as exact synonyms or whether there are differences in nuance in the meaning of these words. This article is a step in the process to answer these questions. A word study of the concepts ἀποκάλυψις and ἀποκαλύπτω was done and it was investigated how these terms for the second coming of Christ are used in the New Testament. Furthermore, the telos of the revelation regarding the ἀποκάλυψις of Christ in the relevant chapters of Scripture was determined. This is a question that is seldom addressed. For the word study, diachronic and synchronic methods were used. The development of ἀποκάλυψις and ἀποκαλύπτω into suitable words for denoting the second coming was thus tracked from the Old to the New Testament. For the determination of the use of ἀποκάλυψις and ἀποκαλύπτω in the New Testament, as well as for the determination of the telos of the revelation regarding the second coming, exegesis was conducted in the revelation-historical tradition. The result was an original definition of the meaning of ἀποκάλυψις and ἀποκαλύπτω as used in various contexts: ‘It is the triune God’s final revelation of himself in Jesus Christ at his second coming, in glory, in order to fully reveal, fulfil and realise his Word, his master plan, his covenant and his promises and to be in eternal fellowship with his children.’ The telos for the revelation of the ἀποκάλυψις of Christ was determined as warning believers to be prepared, encouraging and comforting them in afflictions and suffering. A theological definition of the meaning of ἀποκάλυψις provides a handy tool for exegetes. Foreknowledge of the telos of the revelation regarding the ἀποκάλυψις could guide exegetes in their endeavours. Contribution: An original theological definition of the meaning of ἀποκάλυψις and ἀποκαλύπτω was provided and the telos of the revelation regarding ἀποκάλυψις and ἀποκαλύπτω was determined as warning believers to be prepared, encouraging and comforting them in afflictions and suffering.

Ἐπιφάνεια as a word denoting the second coming in the New Testament. In the New Testament, several Greek words are used to denote the second coming of Christ. None of these words can be translated as ‘second coming’. One of these words is ἐπιφάνεια. This article departed from the viewpoint that God has a telos [purpose] for revealing that Jesus is coming again. Questions arise whether these words, denoting the second coming, can be treated as exact synonyms and whether there are differences in nuance in the meaning of these words. This article is a step in the process to answer these questions. A word study of the concept ἐπιφάνεια was done and it was investigated how this term for the second coming of Christ is used in the New Testament. Furthermore, the telos of the revelation regarding the ἐπιφάνεια of Christ in the relevant chapters of Scripture was determined. This is a question that is seldom addressed. For the word study, diachronic and synchronic methods were used. The development of ἐπιφάνεια into a suitable word for denoting the second coming was thus tracked. For the determination of the use of ἐπιφάνεια in the New Testament, as well as for the determination of the telos of the revelation regarding the second coming, exegesis was conducted in the revelation-historical tradition. The result was an original definition of the meaning of ἐπιφάνεια as used in various contexts: It is the sudden and unexpected, visible appearance and intervention of Jesus Christ as God at his second coming in magnificent splendour to judge, to annihilate his enemies and to redeem the faithful. The main telos for the revelation of the ἐπιφάνεια of Christ was determined as comforting and encouraging the saints, including ministers of the Word. A theological definition of the meaning of ἐπιφάνεια provides a handy tool for exegetes. Foreknowledge of the telos of the revelation regarding the ἐπιφάνεια as comfort and encouragement for the saints, can guide exegetes in their endeavours. Contribution: By means of exegesis in the revelation-historical tradition, an original, theological definition of the meaning of ἐπιφάνεια was provided and the telos of the revelation regarding ἐπιφάνεια was determined as comfort and encouragement for the saints.

Positive law is two-dimensional: it has a justice (or ideal) dimension (and requisite) and a factual (or real) dimension (and requisite). Both are essential. Hence positive law lapses when either of the two is absent. In terms of the factual requisite, law remains in place as actual norms of law (unlike mere norm-formulations), provided that a minimum degree of effectiveness is maintained; that is to say, only as long as the subjects of the law consistently and voluntarily act in accordance with such norm/s, and provided further that deviant conduct is remedied by effective coercive measures. "Norm/s" that lose the factual dimension lapse into mere norm-formulations and no longer qualify as positive law. Thus viewed, a realistic grasp of the content of law is co-dependent on actual conduct, regardless of what the norm-formulations purport positive law to entail, because the norm-formulations may have lost track of the actual state of the law. Grasping the actual content of law, including constitutional law, therefore requires not only analysing the norm-formulations of the formally recognised sources of the law, but more specifically social and political observation which may reveal the following: (1) actual behaviour that closely corresponds with a legal norm-formulation, in which case the formulations reliably happen to reflect (and by implication to describe) the actual state of law; or (2) conduct that regularly deviates from the norm-formulations (usus) by the deviators who deem themselves legally bound to act as they are acting (opinio iuris), in which case new (substituting) law has in fact come into being, without such substituting law being reflected in a new (amended) norm-formulation; or (3) large-scale but inconsistent and irregular deviant conduct where the deviators do not consider themselves legally bound to act in the various deviant ways, combined with haphazard enforcement, thus allowing deviators to get away with their transgressions. Unlike the first scenario, the purported norm (law) as reflected in the norm-formulations is in part unsettled but unlike as in the second scenario, no new norm (law) has come into being. A legal lacuna opens up - that is, an area not regulated by existing legal norms. Viewed from the perspective of the factual dimension, law, including constitutional law, is much more susceptible to the volatility of unpredictable changes and instability than what the doctrine of the rule of law and constitutional supremacy purport it to be. The doctrine holds law (and the constitution) to be formulation driven, and therefore formal-static in nature, in that the law remains essentially static until the norm-formulations (the text) are amended in terms of the prescribed amendment procedures prescribed by the constitution. Consequently, the prevalent doctrine of the rule of law and constitutional supremacy fail to account for the factual dimension which causes it (the doctrine) to obscure the inner workings of the factual dimension of law, and therefore acts as a hindrance to understanding the nature and content of (positive) law, including the constitution.

The South African Judicial Service Commission (JSC), considered to be exemplary for its independence, plays a pivotal part in judicial appointments. Yet the Commission has long been marred by tensions that have lately erupted into a full-blown conflict between those who could here be referred to as the transformationists, on the one hand, and the liberals, on the other. The transformationists, who may generally be regarded as falling within the sphere of influence of the ruling elite under the African National Congress (ANC), are bent on pursuing the policy of transformation. Hence they insist that the composition of the bench must reflect the national population profile and on individual judges' pursuing the ruling party's ideological goals. The liberals reject this as a threat to judicial independence and the professional competence of the judiciary. On close analysis the clash is based on incompatible interpretations of judicial independence and impartiality. This article is a critique of these interpretations against the backdrop of an assessment of what these notions can reasonably be expected to achieve. It is argued that the liberals are harbouring unrealistic views about judiciaries, believing them to wield power which may even extend over matters of political significance, powers on a par with or even outweighing those of the political branches. However, on proper analysis it is clear that the judiciary is in fact, firstly, inherently weak and dependent on the support of the political branches; and, secondly, it is integrated into the ruling elite with whom they share the same ideological assumptions without any inclination to oppose them. Hence, the impartiality of the courts, when it comes to politically sensitive issues, is distinctively politically (regime) relative and ideologically conditioned. Ironically the transformationists have bought into the liberals' erroneous belief in the potency of the courts (in the above-mentioned sense) and they fear, without foundation, for the political risks the courts might be posing to the ruling elite. This fear is based on an exaggerated vision of the far-reaching consequences that they ascribe to judicial independence and impartiality, believing it to render the judiciary a formidable political force on a par with the political branches. The transformationists would therefore go to extreme lengths to secure an amenable judiciary. This is exemplified by their rather improper insistence that the best candidates need not be appointed, thus compromising even the (limited) independence and impartiality which courts, on a realistic assessment, should have. In doing this the transformationists show a serious lack of appreciation of the distinctive professional nature of the judiciary, whose independence, impartiality and effectiveness are rooted not in political might but in the exceptional professional competence of the incumbents on the bench, who should be drawn from the best candidates the legal professional can produce.

Most articles evaluating the African traditional worldview focus an attack on the ancestor cult or highlight positive aspects of the worldview. In either case, mention of the this-worldly religious focus tends to be �in passing�. An evaluation of this aspect of the worldview is a gap in the research, which this article seeks to address. The findings should significantly affect evangelical ministry method to many people in the country. The this-worldly religious focus of the African traditional worldview as found in South Africa is considered. It is a focus which hardly, if ever, looks beyond this world and this age. The this-worldly focus is a significant feature of the African traditional worldview and related African Traditional Religion (ATR). The concern raised is that this feature of the worldview is prevalent in the country, is unbiblical and is a major problem affecting the church. The article first describes the this-worldly religious focus and how it is expressed in ATR and in those strongly influenced by ATR. It then discusses its prevalence in South Africa. A biblical evaluation is then done, considering what the Bible has to say on the matter and considering the views of some evangelicals. Finally, some proposals are made for responding to the challenge. There are significant steps that can be taken to counteract the problem and so design evangelism and discipleship that the African believers are moved to resist rather than follow the this-worldly religious focus and so more faithfully follow the way of our Lord.Intradisciplinary and/or interdisciplinary implications: Most articles evaluating the African traditional worldview focus an attack on the ancestor cult or highlight positive aspects of the worldview. In either case, mention of the this-worldly religious focus tend to be �in passing� across the research spectrum. An evaluation of this aspect of the worldview is a gap in the research across many disciplines, which this article seeks to address. The findings should significantly affect evangelical ministry method to many people in the country working within these communities. This approach considers anthropological and Biblical insights in a compelling manner.

Eerstens word bepaal wat ’n metafoor is en riglyne word neergelê vir die interpretasie van ’n metafoor. Dié riglyne word dan toegepas op die metafoor, saam met Christus gekruisig, in Galasiërs 2:15-21. Die grammaties-historiese eksegetiese metode word gevolg, soos voor- gestel deur De Klerk en Van Rensburg (2005).

This article will concentrate on the development in the common law of succession and administration of estates versus the customary law of succession and inheritance as well as the winding up of estates pursuant to constitutional tendencies, case law, and statutory reform over the last ten years. The principles of customary law of succession and inheritance have become a contentious issue since the commencement of the Constitution and Bill of Rights which provide for a human rights dispensation in South Africa. As a pluralistic legal system was retained, the inevitable conflict between the principles of customary law of succession and the Constitution soon came to the fore. Although the South African Law Reform Commission reported on this issue and submitted their recommendations to the Minister of Justice and Constitutional Development, the report was never formally published. Aspects of intestate succession and the administration of estates of deceased blacks were challenged in court on constitutional grounds. This eventually lead to a number of principles of customary law being declared unconstitutional, and consequently invalid, by the Courts who had no choice but to provide relief until such time as the legislature enacted a lasting solution. As far as the intestate succession is concerned, the Intestate Succession Act 81 of 1987 was extended to all persons in South Africa, including those adhering to a system of customary law. No distinction will, for purposes of succession, be made in future between legitimate and illegitimate children, between a first born son and other siblings or between men and women. Notwithstanding several court judgments in this regard, the Intestate Succession Act has not been amended by the Legislature as yet. As far as the historical discrepancy in the winding up and administration of estates is concerned, all estates, including intestate estates of black persons that have to devolve under customary law, in the future will be administered by the Master. Magistrates no longer will be responsible for supervising and administering customary estates.

This article is a follow-up of an article in which I attempted to gain insight into the corporate nature of being called to ministry. The mentioned article was also aimed at discerning the specifics of the ministry of the “public pastoral leader”. While the question is even asked whether theological training is necessary at all, I accept, as point of departure, the critical need for such training. What is of more importance is the discernment of what I call in this article the “teleological core” of theological education. I purposefully chose to explore the contributions of a number of well-known scholars who devoted much of their research to this field: Schner, Farley, Wood, Hough and Cobb, Heitink, Van der Ven and a few others. The ultimate finding is that some consensus about the telos of theological education does exist. The nature of the telos is phrased differently, but the different dimensions identified are indeed complementary. Concepts like “vision and discernment”, “critical reflection” “reflective practitioner”, “hermeneutical-communicative com- petence” and others are discussed as they relate to the core research problem. Attention is also given to the necessity of training a “basic pastor” as well as to the importance of “limited specialisation” in theological training.

Cloning as selective reproduction: A preliminary theological-ethical assessment Although a significant degree of doubt about cloning initially existed, it is a well-known fact that cloning has successfully been applied in mammals. It is, therefore, not strange that some couples are indeed interested in this procreation option – especially since a human embryo has already been created in this way. This article thus attempts to evaluate cloning as a reproductive choice for Christian couples in the light of the view of marriage and reproduction expressed in the Bible. However, from a theological-ethical point of view, the answer given in this article should be seen as merely provisional as cloning is an extremely recent phenomenon. As such, academics should be careful not to be too hasty in giving a final answer to this very complex problem.

The theology of Edward Schillebeeckx has direct relevance for the situation of violence in South Africa. Anthropology and creation are closely linked in his theology through Christology. Christology is "concentrated creation". It underscores the grace of God as well as the responsibility of man. The negative contrast experiences of humanity calls for decisive praxis. Praxis is the precursor of theology and the function of theology is to as certain whether the praxis of the church is secundam scripturas.

In ons huidige tydsgewrig, wat gekarakteriseer word deur ’n soeke na identiteit in al die wetenskappe, kom die brandende vraag na vore: wat is teologie? Vier modelle het in die verlede ’n belangrike rol gespeel.

Die antwoorde op die vraag: Wat beoog u met u prediking? het ’n ryk skakering van antwoorde opgelewer, almal suiwer-Skriftuurlik. Die predikers beoog met die prediking: die stigting en bouing van die gemeente in geloof en godsvrug; verklaring en toepassing van die Woord tot eer van God; eenvoudig-aktuele oopvlekking van die Woord van God tot vermaning en vertroosting; om Jesus Christus as Gekruisigde en Verlosser te verkondig; die bantering van die beloftes en eise van die Genadeverbond; om tot geloof en bekering op te roep in die verkondiging van oordeel en genade.

Dit is presies 100 jaar gelede dat die Doleansie tot stand gekom het. Omdat die Vrije Universiteit baie nou met hierdie beweging saamgaan en die PU vir CHO op sy beurt, weer noue verwantskap toon met die gebeure rondom die Doleansie - daarom enkele gedagtes rondom hierdie gebeurtenis.

Die kerkvader Ambrosius het ’n periode in die geskiedenis van die Wes-Europese beskawing geleef, wat deur Muller as ‘one of the most important and most interesting ages in the history of mankind’ beskou word, vanweë die felt dat dit die ‘closing chapter in the history of the old world’ en ‘the introduction to a new epoch in the history of Christianity and the new world’ gevorm het.