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Baie predikers vind dit moeilik om Christus vanuit die Ou Testament te verkondig. Die probleem van Christosentriese prediking uit die Ou Testament is wesenlik ’n hermeneutiese probleem. In hierdie artikel word gepoog om ’n antwoord hierop te bied deur eerstens bepaalde ankers in ’n see van hermeneutiese moontlikhede te identifiseer. Hierdie ankers sluit in die Christelike karakter van die Ou Testament en die eenheid tussen die Ou en Nuwe Testament met ’n universele boodskap. Ten einde Christus op ’n geloofwaardige en verantwoordelike wyse vanuit die Ou Testament te preek, is ’n eksegetiese metode waarin rekening gehou word met die karakter van die Ou Testament, sowel as die verhouding daarvan tot die Nuwe Testament, onontbeerlik. Die holisties histories-kritiese metode dien, na ons mening, Christosentriese prediking uit die Ou Testament die beste, aangesien dit die literêre, historiese en teologiese aspekte van ’n teks verreken. Terwyl ’n verantwoordelike eksegetiese metode die basis lê vir Christosentriese prediking uit die Ou Testament, word daar ook ’n verkenning gedoen van sinvolle (organiese) oorgange vanuit Ou-Testamentiese narratiewe na die Nuwe Testament. Aangesien Christosentriese prediking uit die Ou Testament nie sonder gevare is nie, word enkele slaggate ten opsigte daarvan uit die Ou-Testamentiese narratiewe uitgelig.

After almost two decades of democratic rule in South Africa, patterns of withdrawal and uncertainty about the complexities involved in defining the contents, rationality and impact of the public role of the church in society seem to be prevalent. As unabated levels of corruption and its sustained threat to sustainable development point out, a long-awaited reckoning should take place – at least in the circles of South African churches from reformed origin – regarding its rich tradition of critical and transformational prophetic involvement in the public space. In this article, the author places different models for the public role of the church in the field of tension that is generated when the private and public spheres meet each other. The author anticipates different configurations that will probably form in this field of tension in the cases of respectively the Two Kingdoms Model, the Neo-Calvinist Approach and the Communicative Rationality Approach.

This practical-theological article focuses on the spiritual dimension of forces that are influencing the social fabric of post-apartheid South Africans. Working with Eswine’s assumption, we reflect on the hold of idols on the hearts and minds of people. The spiritual powers at work in society develop into idols and place their own desires above God’s purpose for humanity and creation. Rather than serving the ends of human life, the powers exercise dominion over human beings, restricting and dehumanising them and destroying the fabric of integrated social life by means of the blinding and hardening hold of idolatry. In the post-apartheid South African society this idolatry manifests in the illusion of power flowing from entitling oneself to self-aggrandisement and in the false sense of stability flowing from the efforts of the middle class in establishing a sophisticated first-world enclave aimed at protecting themselves from the third-world masses. The purpose is to develop the contours for a homiletic theory aimed at shattering the obstinate hold of idols by means of the prophetic act of ministering the living presence of the crucified and resurrected Christ in the hearts and minds of preachers and listeners. A theory is envisioned for an iconoclast action that originates from a different power and wisdom base than is the case with the dominating forces and the hold of their idols,namely a field of force with the integrating presence of the risen Christ at its heart; a space where a liberated and reconciled humanity will be able to flourish. Die verbryseling van die afgode: Die konfrontering van die hardnekkige houvas van verontmenslikende kragte op post-apartheid Suid-Afrikaners met die lewende teenwoordigheid van die gekruisigde en opgestane Here. Hierdie prakties-teologiese artikel, fokus op die geestelike dimensie van magte wat in ’n post-apartheid Suid-Afrikaanse samelewing ’n invloed op die sosiale omgewing uitoefen. Die uitgangspunt van Eswine dien as aansporing vir die besinning oor die houvas wat afgode op die harte en gedagtes vangelowiges het. Die funksionering van geestelike magte in die samelewing word ondersoek. Hierdie magte verhef hulself tot afgode en plaas hulle eie begeertes bo God se wil vir die skepping en die mens. In plaas daarvan om God se wil vir die onderhouding van die menslike lewe te eerbiedig oefen hierdie magte heerskappy oor mense uit deur afgodery waardeur die geïntegreerdheid van die samelewing gedisintegreer word. Mense word verblind om die invloed van afgodery in hulle lewens te vestig. In ‘n post-apartheid Suid-Afrikaanse samelewing manifesteer dit deur die illusie van mag voortvloeiend uit selfverheerliking, as ook in die middelklas se koorsagtige poging om hulleself in `n gemaklike eerste-wêreldenklawe te isoleer as beskerming teen die Derdewêreldse massas. Die outeurs wil ‘n homiletiese teorie vir die verydeling van afgodery ontwerp wat in die teenwoordigheid van die gekruisigde enopgestane Christus in die harte en gedagtes van hoorders gegrond is. Hierdie kragveld open ’n lewensruimte waarin gelowiges, bevry van die mag van afgodery, versoend sal kan floreer.

The way in which the full spectrum of Christian communities are challenged to realign themselves in addressing the impact of corruption on the contemporary South-African society can be a relevant indicator of civil society�s state and functionality in a post-apartheid democratic context. Utilising the interpretative and normative tools of practical-theological research, the researcher attempts to point out markers for Christian communities towards orientating themselves regarding their role in a complex landscape and in an asymmetrically shaped public sphere. The discussion includes an analysis of the current shape of civil society, an interpretation of the complex landscape of perceptions regarding corruption and an overview of the dilemmas faced by some of the major Christian church traditions in the post-apartheid South African context concerning their truthful presence in civil society. The discussion concludes by making a case for the need to anchor the realignment of the prophetic voice and the revitalisation of the transformative presence in a profound and far-reaching theological reorientation. Tension fields that involve critical and constructive action in a situation of endemic corruption cannot be negotiated without ridding the own presence from potential corruptive elements like hidden exclusivity, half-hearted concern and compromise.Intradisciplinary and/or interdisciplinary implications: Making use of the interdisciplinary results of social sciences and civil-society studies, the author provides an overview for Christian communities and their leaders in theologically orientating themselves for an appropriate angle of approach in entering the public sphere with a view on authentic and impactful participation in anti-corruption dialogue and actions. The key finding of the research amounts to the following: Tension fields that involve critical and constructive action in a situation of endemic corruption cannot be negotiated without ridding the own presence from potential corruptive elements like hidden exclusivity, half-hearted concern and compromise.

One of the distinct effects of how we as humans deal with our waste seems to manifest in the growing chasm between those ‘privileged’ by the dominant, waste-generating system and those marginalised by the same system. Those privileged by the system are isolated in a safe world where waste is seemingly managed in an effective way: being sanitised, black-bagged and removed from sight as soon as it is produced. In contrast, those marginalised by the system have to deal with the very real and lasting relationship between waste, disease and death – not only with reference to their own waste but by also having to deal with the excessive waste of others dumped in their immediate environment. The purpose of this contribution is to reflect theologically on the possible role that Pauline perspectives on renewal according to the mind of Christ can play in the tension field created by how humanity deals with its waste: What prophetic action can possibly be triggered when those privileged by the system as well as those marginalised by it can be brought to a point where they look at each other through the eyes of Christ and with his mind-set informing their perspective? This problem-field is investigated from a practical-theological vantage point by (1) describing and interpreting the contrast between how privileged and marginalised seem to deal with human waste and its effects (especially as it manifests in the South African society), (2) reflecting on the normative value that an investigation of the Pauline concept mind of Christ can have for a humane way of dealing with our waste and (3) visualising a prophetic praxis in which the privileged and marginalised can, through the mind-set of Christ, be empowered to enact a kind of communal life in which we are not estranged from our humanity in the process of dealing with our waste.

After almost two decades of democratic rule in South Africa, patterns of withdrawal and uncertainty about the complexities involved in defining the contents, rationality and impact of the public role of the church in society seem to be prevalent. As unabated levels of corruption and its sustained threat to sustainable development point out, a long-awaited reckoning should take place – at least in the circles of South African churches from reformed origin – regarding its rich tradition of critical and transformational prophetic involvement in the public space. In this article, the author places different models for the public role of the church in the field of tension that is generated when the private and public spheres meet each other. The author anticipates different configurations that will probably form in this field of tension in the cases of respectively the Two Kingdoms Model, the Neo-Calvinist Approach and the Communicative Rationality Approach. Die rol van profetiese prediking in publieke teologie: Die implikasies vir die hantering van korrupsie in ‘n konteks van volhoubare ontwikkeling. Na bykans twee dekades van demokratiese regering in Suid-Afrika blyk dit dat patrone van onttrekking en onsekerheid oor wat die inhoud, rasionaliteit en impak van die publieke rol van die kerk in die samelewing presies behels, steeds voortduur. In ‘n situasie waaruit dit blyk dat daar geen werklike teenvoeter is vir die hoë vlakke van korrupsie asook vir die bedreiging wat dit vir volhoubare ontwikkeling inhou nie, is dit hoog tyd dat die kerk, ten minste in die geval van die Suid-Afrikaanse kerke van reformatoriese oorsprong, diep oor sy profetiese rol in die samelewing moet besin. Hierdie kerke kom uit ‘n ryke tradisie van kritiese en transformerende betrokkenheid in die publieke sfeer. In hierdie artikel plaas die outeur verskillende modelle vir die publieke rol van die kerk in die spanningsveld wat gegenereer word wanneer die private en publieke sfere mekaar ontmoet. Die outeur antisipeer verskillende konfigurasies wat waarskynlik na vore sal tree in hierdie spanningsveld in die gevalle van onderskeidelik die Twee Koninkryke Model, die Neo-Calvinistiese Benadering en die Kommunikatiewe Rasionaliteit Benadering.

Having to speak words that can potentially abuse the divine connotation of prophetic speech for giving authority to the own manipulative intent poses a daunting challenge to preachers. The metaphorical images triggered by ‘DNA’ and ‘genetic engineering’ are deployed in illustrating the ambivalent position in which a prophetic preacher finds himself or herself; ambivalence between anticipation of regeneration at the deepest level of humanity on the one hand, and disquiet about the possibility of forcing a human being against his or her will into meeting certain prescribed expectations on the other hand. In reflecting on possible responses to this ambivalence, the theological positions of two prolific scholars in the research field of Homiletics, Gijs D.J. Dingemans and Charles L. Campbell, are critically considered from the point of view of the relationship between Christology and Pneumatology. In reflecting on theological markers for a sensible response, the author argues for a pneumatology in which the work of the Spirit consists of grafting the very DNA of our humanity and all its faculties into Christ, the only One who can open up the true life that is intended for humanity by divine grace. It will be in the very genes of a prophet to speak graceful words, because the prophet will have seen the wonder of the working of divine grace in his or her own life and will have embraced it willingly and joyfully.

In this article two homileticians – one from the United States of America (USA) and one from South Africa (SA) − enter into a dialog regarding how the task of prophetic preaching today might be revived, reframed and redefined in light of the Reformation principle of the viva vox Evangelii [living voice of the gospel]. Each author begins by summarising four contemporary approaches to prophetic preaching set forth by Reformed and Lutheran homiletical scholars in their respective contexts. Then each addresses the questions: Where do I particularly see Reformation themes and emphases at work in the work of these homileticians? And how might those Reformation emphases continue to challenge and reframe preaching practices today? Finally, each gives initial eflections on how a comparison between the perspectives deeens and expands his or her nderstanding of prophetic preaching and its role in church and society.

In hierdie artikel word die kommunikatiewe driehoeksverhouding tussen die Bybelse teks, die hoorders en die prediker homileties verken. Die probleemstelling waarmee gewerk word handel oor potensiële versteurings wat kan plaasvind in hierdie driehoeksverhouding wanneer die hoorders en die prediker in hulle menslike beperktheid in verbinding gebring word met die ewige Woord van God soos dit in die Bybelse teks na vore kom. In die loop van die artikel word die volgende aspekte verken: ’n Ideale tipering van die verhouding tussen die teks, hoorders en prediker waarin al drie faktore ’n regmatige plek het; die maniere waarop die kommunikatiewe driehoek in die spanningsveld tussen teks, hoorders en prediker kan skeeftrek; en pneumatologiese verankering van die kommunikatiewe driehoek in die kragveld van die verbondsruimte, waarin Jesus Christus versoenend (integrerend) teenwoordig is. Die gevolgtrekking waartoe gekom word, is dat die prediker in die kragveld van die verbond in staat gestel word om getrou te bly aan die teks (waarin God aan die Woord kom), aan die hoorders (as mededeelgenote in die genade van God sowel as – in missionêre konteks – mense wat geroep word om deelgenote in hierdie genade te word) en aan hom- of haarself (as nuwe mens in Christus) sonder dat die verbintenis aan een element in die kommunikatiewe driehoek die verbintenis aan die ander versteur of laat disintegreer. Reckoning with the force field of the covenant in aligning the communicative triangle between text, listener and preacher. In this article the communicative triangular relationship between the Biblical text, the listeners and the preacher is reflected upon from a homiletic point of view. The problem statement deals with potential distortions in this triangular relationship when the listeners and preacher (in their human finitude) are brought into contact with the eternal Word of God as it proceeds from the Biblical text. In the course of the article the following aspects are considered: An ideal establishment of the relationship between text, listeners and preacher – giving all three factors their due place; an exploration of situations in which the communicative triangle can possibly be distorted in the tension field between text, listeners and preacher; and anchoring the communicative triangle in the force field of the covenant, where Christ’s atoning (integrative) presence is felt. It is concluded that the preacher is enabled by Christ’s presence in the force field of the covenant to remain faithful to the text (through which God speaks), to the listener (as partakers in the grace of God as well as – in missionary context – people called to became partakers in this grace) and to himself (as a new man in Christ). This faithfulness entails that commitment to one element in the communicative triangle is not disturbed or disintegrated by commitment to the other elements.

This article investigates the problematic field of authentic speech in a fragile South African society where the imminence of shattering fragmentation is often addressed either by aggravating hate- speech or pacifying speech that seems to lack the will to come to terms with the full implications of the issues at hand. We attempt to reflect on the possibility of authentic speech in this context by picturing God and his purposeful presence in our fragmented world; speech that reflects and acts out the implications of what is observed in the revealing light of God`s living Word. In addressing the research problem the following aspects are researched: (1) we briefly reflect on the theological aesthetics involved in picturing God through the eyes and acts of faith, (2) explore the painful manifestation of fragmentation in the South African society (with poverty and HIV and AIDS as examples), and (3) attempt to homiletically speak the language of faith by picturing God in our fragmented world through the lens of the parable of the Good Samaritan. We come to the conclusion that authentic homiletic speech can only flow from a heart in which the hardened crust of perpetual attempts at self-righteousness and conservation of the own comfort-zone are shattered by the words and deeds of our Lord. It is through the words and deeds of our Lord that the preacher is enlightened to bear authentic witness to how God fuses a shattered reality and a shattered heart into a prismatic, multifaceted witness to the glory of his all-conquering healing power.