STJ | Stellenbosch Theological Journal 2020-01-20T10:06:59+02:00 Ms Hester Nienaber Open Journal Systems <p><em>Stellenbosch Theological Journal</em>&nbsp;– previously known as the&nbsp;<em>Dutch Reformed Theological Journal</em>&nbsp;(<a href="/index.php/ngtt/index">NGTT</a>) – is a South-African theological journal that hosts high-quality academic contributions. Authors are cordially invited to submit manuscripts for publication.&nbsp;<a href="/index.php/stj/about/editorialPolicies#focusAndScope" target="_blank" rel="noopener"><em>Read more...</em></a></p> <p><em>Stellenbosch Teologiese Joernaal&nbsp;</em>– voorheen bekend as&nbsp;<em>Nederduitse Gereformeerde Teologiese Tydskrif</em>&nbsp;(<a href="/index.php/ngtt/index" target="_blank" rel="noopener">NGTT</a>) – is&nbsp;’n Suid-Afrikaanse teologiese tydskrif wat 'n tuiste wil wees vir akademiese bydraes van hoogstaande gehalte. Outeurs word hartlik uitgenooi om manuskripte in te dien.&nbsp;<a href="/index.php/stj/about/editorialPolicies#focusAndScope" target="_blank" rel="noopener"><em>Lees meer...</em></a></p> Editorial 2019-12-11T11:37:44+02:00 Robert Vosloo <p>Die hermeneutiese sleutel tot die verstaan van Johan Cilliers as vriend, kollega, akademikus, kunstenaar en skrywer, vind ons myns insiens deur goeie begrip te ontwikkel vir die plek waar hy grootgeword het, die Karoo, ook genoem die Moordenaarskaroo in die distrik van De Aar. Die gedig van PW Buys oor die Karoo lig die sluier vir ons.</p> 2019-12-05T16:11:20+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Art as sacrament 2019-12-11T11:37:48+02:00 Marcel Barnard <p>Inspired by Johan Cilliers’ roots in the silence and emptiness of the Karoo, Marcel Barnard explores in this article to what extent Christian Boltanski’s modern art exposition AFTER/NA in the Oude Kerk (Amsterdam) can be viewed as “sacramental art”. To do this, Barnard makes use of Louis-Marie Chauvet’s sacramental theology, in which the power of language to call beings – including human symbols – “into presence” has a central place. It is shown that Boltanski’s interventions in the Oude Kerk call the unseen, the absence, into presence – by remembering the thousands of dead buried beneath the floor, by making wilting life visible and by raising the question of what absence means. By doing this, Boltanski makes the visitor aware of the scandalous, ambivalent and vulnerable character of the sacrament. Barnard concludes that Boltanski’s installations may be called sacramental works of art.</p> 2019-12-04T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch The (beauty of the) foolishness of God 2019-12-11T11:37:52+02:00 Rein Brouwer <p>“The gospel is foolishness. Preaching is folly. Preachers are fools.”1 This is the refrain throughout Johan Cilliers’ and Charles Campbell’s inspiring and unsettling book on homiletics. As the quote indicates, the authors connect the folly and foolishness to the gospel and to the preaching preacher. They invoke all kinds of fools, clowns, tricksters and jesters, including Jesus, to explain the meaning of “the folly of the cross”, as Paul suggests in 1 Corinthians 1:18–25. However, Cilliers and Campbell do not so much address the implications of the folly of God, or, to put it in a different way, the folly that God is. Whenever they relate the foolishness to God, they refer to paradoxical phrases like ‘powerful weakness,’ or ‘different aesthetics,’ or the ‘terrible beauty’ of the cross. They assume that an omnipotent God who is at the same time powerless and mocked at the cross is the ultimate figure of foolishness. Still, this vulnerable God remains in power, somehow. Resurrection guarantees triumph after all. <br>In his The Folly of God (A Theology of the Unconditional, Salem/Oregon, Polebridge Press 2016), Jack Caputo, however, digs theologically deeper when it comes to what is going on in the name (of) “God”. Caputo interprets the Pauline rhetoric on the folly of the cross in a more radical manner. He “weakens” the folly of God into an insistent call that we give existence in works of mercy. In Caputo’s weak theology there is no ultimate winning God, despite the foolishness of the cross. Because, we do not know what is coming at us when we pray for God’s kingdom. It might be beauty, even the beauty of folly, but it might also be a threat. That is the risk we take when putting our faith in the folly of God.<br>This contribution intends to construct a dialogue between Cilliers and Caputo about the hermeneutics of 1 Corinthians 1:18–25 and its implications for understanding the folly of God.</p> 2019-12-05T10:34:48+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Inter Alia: Johan Cilliers and the homiletical imagination 2019-12-11T11:38:00+02:00 Charles L Campbell <p>This essay will explore the homiletical imagination through one of Johan Cilliers’ favourite phrases: inter alia (“among other things”). The phrase captures the unsettled restlessness not only of Cilliers himself, but of homiletics. Homiletics really has no centre; it can never close in on itself because there is literally no there there. Homiletics is an “among-other-things” discipline. It exists only among many other disciplines; it depends on the connections it makes with biblical studies and theology and history and rhetoric and performance. But that is just the beginning. For the homiletical imagination comes alive only as it makes these same connections with virtually everything: the Karoo or a garden or a joke; a photograph or a painting or graffiti; jesters, clowns, iimbongi. The homiletical imagination lives inter alia. It ceaselessly plays among other things, restlessly exploring multiple connections as it seeks inspiration<br>and understanding. Through his extraordinary work, Johan Cilliers models this kind of imagination and invites all homileticians to a richer understanding of what we do.</p> 2019-12-04T20:30:19+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Thunder and lightning without rain: The case of popular African preachers 2019-12-11T11:38:05+02:00 Davidson Chifungo <p>Today in the African context in general and Malawi in particular there has been a proliferation of preachers, prophets, bishops and local pastors whose preaching leaves a lot to be desired. The majority of the popular sermons demonstrate a lack in proper biblical understanding. Yet the preachers feel called to preach and teach the word of God. This article therefore aims at evaluating and analysing sermons of the preachers in the church. But due to an apparent lack of formal Bible literacy lessons the sermons lack biblical understanding and therefore this status affects the spiritual growth of the majority of the congregants. It is like we have a lot of thunder and lightning, but if you do not have the rain nothing grows on the ground. Preaching must break through the bad cultural practices, like Jesus who unsettled the Jewish culture and turned it upside-down in His teaching. We should be willing to be preaching fools. Therefore, in this article we are suggesting a homiletical theory and praxis which regards the biblical text and the people’s context – Word and world – as serious.</p> 2019-12-05T11:46:54+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Revisiting the social and religious value of humour 2019-12-11T11:38:11+02:00 Anita Cloete <p>The aim of the article is to revisit and reintroduce the social and religious significance of humour. The chapter will examine humour as a complex human action by focusing on the function thereof in everyday life. The discussion will be informed by examples of the value of humour for physical and mental health, politics and religion. Politics and religion serve among the most popular themes and sources for comedy today, especially in stand-up comedy. These examples will illustrate how humour enables people (individuals and communities) to cope with life by engaging them in an open-ended process in which alternative perspectives and attitudes become possible. As a cultural and contextual human action, humour can also serve as social commentary on social challenges and, by doing so, raise social awareness about burning issues in society. Moreover, the discussion will especially highlight two aspects of humour, namely tension and paradox. It will argue that embracing humour as a hopeful attitude that unlocks alternative perspectives of viewing reality needs more attention, especially from a religious perspective. The final section will, therefore, consider the religious significance of humour by expounding on the relationship with faith and hope.</p> 2019-12-05T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch The beauty of folly Preaching Daniel 1:1–21 in a context of corruption 2019-12-11T11:38:17+02:00 Daniel Nicodemus <p>This chapter discuss how preaching may be used to curb the menace of corruption in Nigeria. It employs a biblical account of Daniel and his friends who for the sake of their Jewish faith refused the royal food and royal wine and instead they requested vegetables and ordinary water. In a context where individualism, selfishness, bribery, embezzle ment, hoarding of wealth, dishonesty is prominent, what Daniel and his friends did would have been consider as a foolish act. However, the life of Daniel and his three friends revealed that there is beauty in acting like a fool. Therefore, this chapter argues that preaching in a context of corruption demands encouraging people to dedicate their hearts to God, encouraging people to believe that God can be trusted in all situations and that He is able to bless and deliver those who trust him. Preaching in a context of corruption demands encouraging people to be the kind of people whose actions stand to encourage persuasive abstinence from corruption. This is necessary for the stimulating and participating in societal transformation through refusing to be selfishness, giving and receiving of a bribe, embezzlement, hoarding of wealth and refusing to be dishonest in all situations.</p> 2019-12-05T14:56:41+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch … which surpasses all understanding (Phil 4:7) On the foolishness and beauty of celebrating worship in the dialectics of word and cult 2019-12-11T11:38:23+02:00 Alexander Deeg <p>Sunday services may be considered as nonsense and a waste of time. The article shows that it is indeed correct to talk about the foolishness of Sunday services and that this is a theologically fitting description for services in which the congregation walks on the ridge between ontological affirmation of God’s presence and elimination of the expectation that God may interact with the congregation. Theological insights and literary texts from the early twentieth century (Rilke, Barth, Rosenzweig, Kafka) are connected with a conceptualization of the Sunday service between word and cult – thus presenting an outline of a fundamental liturgy of the Protestant Sunday service.</p> 2019-12-05T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Worship as transformational object 2019-12-11T11:38:26+02:00 Yolanda Dreyer <p>Meaning is formed where an evocative object and the unconscious meet. Such an object can be a thing, a person, a place, art, word, sound or atmosphere. This way of forming meaning does not depend on thinking. Psychoanalyst Christopher Bollas calls it the unthought known. It is a form of knowing that is perceived through imagination – that capacity that mediates between thinking and sensing. The aim of the article is to explore worship as transformational object in discussion with Johan Cilliers’ A space for grace: Towards an aesthetics of preaching. In a worship event a rich variety of elements can contribute to aesthetic experience: from space and architecture to art, colour form and symbols, to sound, music and singing, bodily participation, and the spoken word. The article explores how these can function as evocative objects that have the capacity to affect the psyche and transform the self.</p> 2019-12-11T11:07:39+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Worship as “protest”: Johan Cilliers as a Public Theologian? 2019-12-11T11:38:31+02:00 Dion Forster <p>This article argues that Johan Cilliers is a public theologian of a particular kind. A review of his work shows that Cilliers views worship as “protest”. In this instance, protest is understood in etymological terms as a witness towards what is true. The article presents six contemporary characteristics of public theology. Having done so, it presents, and discusses, central aspects of Cilliers’ homiletic theology to illustrate in what manner he can be identified as a contemporary public theologian.</p> 2019-12-05T12:59:36+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Images Preaching – The Significance of Aesthetic Experiences with Artworks for the Art of Preaching 2019-12-11T11:38:34+02:00 Wilhelm Gräb <p>Art confronts us with seeing our seeing as well as with the ambiguity of the meaning of what we see. This is the double transcendence of art whereby it acquires its theologicallynproductive function. In this article I want to show that images of art can preach andn how they do so, using as illustrations stained-glass windows by Johannes Schreiter in the Jakobi-Kirche in Göttingen, and a work of art that was shown at dOCUMENTA 13 (2012) in Kassel.<br>Works of art can irritate our eyes. There is also the beauty of humour and folly that works of art can bring to preaching. If you have a sense of humour, you can see many things – especially those that are obviously distressing and oppressive – quite differently, and even give the negative a positive interpretation. Artworks can express<br>such humour or motivate us to perceive it. I demonstrate at the end of this article how a contemporary painting conveying a disturbing picture of the crucified Christ can inspire preaching.</p> 2019-12-04T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Beauty appears in sadness, misery and folly an ethical perspective 2019-12-11T11:38:40+02:00 Chris Jones <p class="p1">This chapter focuses on the beauty that often appears in and from (extreme) sadness,&nbsp;misery and folly. It argues that the experience of beauty is an ancient impulse, and that&nbsp;one need not progress through the lower hierarchical levels set out by the psychologist&nbsp;Maslow before experiencing the higher, more sophisticated level of beauty. It looks at&nbsp;how beauty and ugliness are often interwoven with each other, but also how each one&nbsp;takes its own form and style in society. Beauty calls and attracts us; it is present in&nbsp;everybody and all around us; there is a transformative power in beauty that invites and&nbsp;encourages us to become the changing music in this world and transform it through&nbsp;a cosmic dance that radiates further beauty. With a view of John’s vision from Patmos&nbsp;of the New Jerusalem, we must try to transform our cities with beauty, goodness, and&nbsp;truth.</p> 2019-12-04T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Op soek na diepgang in prediking: 2019-12-11T11:38:46+02:00 Louis Jonker <p>Preaching the Old Testament: Why the literary history matters<br>It is generally accepted that the genre of an Old Testament text (or, for that matter, of any biblical text) should be taken into consideration when planning a sermon on such a text. The literary form should be respected in the re-communication of the contents of a text. An aspect which is often neglected in preaching, however, is not literary<br>form, but literary history. Why would it be important to pay attention to the formation processes which brought about the final form of the particular Old Testament text? Does it bring any further value for sermon-making when the history of growth of a text is taken into consideration? This contribution will be a plea for involving the literary<br>history of Old Testament texts into the process of preaching. It will emphasise that this historical aspect could enrich the hermeneutical processes that are inevitable for preparing a sermon.</p> 2019-12-04T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch “What you eat, I eat and what you live on, I live on”: The beauty of the functioning of remembrance and the folly of preaching 2019-12-11T11:38:51+02:00 Ferdi Kruger <p>Research indicates that preachers and listeners contend with a process of remembrance, that is, among others, a particular form of recognition characterised by when they participate in listening to what has been labelled the folly of preaching. This article identifies two focal points in the listening process, namely listening as a predominant activity during participation as well as listening that leads to changes in perception which, in their turn, lead to a difference in actions. The research question is: Is it possible that cognizance of the concept of remembrance could enhance a homiletical praxeology of seeing and re-chewing of what is being heard? A listener’s remembrance has to do with recollecting familiar things, events and words. Remembering brings new meaning and understanding. Recognition is the spark that ignites participants’ ability to take part in the listening process. This investigation was conducted on the basis of a practical-theological vantage point and interdisciplinary engagement with social psychology and communication sciences. Anamnesis was examined from the perspective of recognition as viewed in terms of the Old and New Testament with emphasis on the sermon to the Hebrews. The article closes with perspectives on the creative functioning of recognition as a part of active listening and the importance of re-chewing of what is being heard.</p> 2019-12-05T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch After Johan Cilliers: On the strange beauty of serving the Word? 2019-12-11T11:38:57+02:00 Martin Laubscher <p>We find ourselves in the privileged yet intimidating position of doing homiletics and liturgy in South Africa after Johan Cilliers. He has not only been enormously productive over the past three decades (and gracefully not yet done) but has also ever continuously transformed and impacted immensely with his insights and creativity on the strange beauty of serving the Word within our context. An appreciative acknowledgment and critical reception of his work are called for as we identify and explore some perspectives and ways in which we find ourselves after Cilliers’ work. After a brief introduction, we chronologically explore his oeuvre with four key perspectives, each time primarily from a particular monograph. In short, to the man who revealed and taught us so much about the strange beauty of preaching and worshipping in South Africa, we owe after all a proper and critical reading of his work in order to seek and serve the everstrange beauty of serving the Word anew.</p> 2019-12-04T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Preaching as “Commercialised Pavement Spirituality”. 2019-12-11T11:39:02+02:00 Daniël Louw <p>The Africanisation of Christianity is indeed a challenging endeavour. It is difficult to pin point what is exactly meant by an African version of the Christian faith. Many attempts to make Christianity “indigenous” are merely a European version with an African flavour. The article probes into the informal life settings of township spirituality. Unemployment and poverty demarcate the structural conditions of township life. The phenomenon of spaza entrepreneurship is investigated, specifically how naming of informal street businesses, often reflects a kind of internalised Christian spirituality. Spaza is the Zulu word for camouflage. With “spaza” piety is meant: Faith in Cognito; faith operating within the disguise of faithful businesses where poor and unemployed people try to survive the hardships of poverty and unemployment. “Spaza spirituality” is rendered as a kind of streetwise “sermon”. At stake within the discipline of homiletics is the following questions: When the context becomes the text, what is meant by “contextual preaching” within township life? Can the Christian faith indeed beautify township life so that practical theology implies more than ethical endeavours but includes an aesthetic ecclesiology: Fides quaerens beatitudinem (faith seeking the beautification of life).</p> 2019-12-05T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Lament in the aesthetic 2019-12-11T11:39:08+02:00 Marlene Mahokoto <p>The aim of this essay is to look at the function of lament in the aesthetic. The concept of lament cannot be looked at in isolation because what we experience emotionally influences our life in all its facets. Our understanding of the language of hope and lament is quite crucial when we look at lament in the aesthetic. This essay will also go into conversation with some of the work of Johan Cilliers to show how he has argued that the layered and complex beauty of God can be seen, even within lament in the aesthetic. Attention will also be given to the language of hope and lament and how it could function in the aesthetics. Furthermore, I will also argue that an aesthetical practical theology could provide us with an important tool to approach the layered and complex beauty of God. In this essay illustrations will be used to depict the complexity and layers of God’s beauty.</p> 2019-12-05T15:06:40+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch The art of preaching: The Folly of Beauty and the Beauty of Reality 2019-12-11T11:39:15+02:00 Ockert Meyer <p>“An orator”, Cicero famously said, “is a good man, trained in the art to speak well.” The difference between orators and actors, he continues, is that orators are “players that act real life” whereas, actors are “players who only mimic reality”.<br>Preaching is not only an oratorical skill but also a theological art. All of this suggests a deep awareness and sensitivity to aesthetics. Both preachers (or orators) and actors usually have, or should have, something of this sensitivity. Both preachers and actors are intent on weaving words into patterns that both make sense and stimulate the senses. <br>The often-quoted idea that “beauty will save the world” (from Dostoevsky’s The Idiot) feeds into a perception that somehow aesthetics in itself has some or other redemptive quality. Or translated into the context of preaching: that it will somehow by itself elevate, enhance or redeem the act of preaching. There is no doubt that this idea is a misrepresentation of what Dostoevsky had in mind. <br>The decisive factor in preaching is not the reality of beauty but the beauty of reality. Both preaching and beauty are deeply grounded in reality. However, preaching as a theological art is not only grounded in the reality as our senses experience it, but more so in the reality of Jesus Christ.</p> 2019-12-05T10:18:04+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch The duty to create un beau vivant 2019-12-11T11:39:21+02:00 Johann-Albrecht Meylahn <p>This chapter, in honour of Johan Cilliers, will not seek to engage his extensive oeuvre, but rather focus on a single text (2011), Fides Quaerens pulchrum: Practical theological perspectives on the desire for beauty, which I believe encapsulates something of Johan Cilliers’ passion as well as fits into the theme of this volume. From his article certain key terms or even themes can be identified. I will engage these key themes by bringing them into conversation with the thoughts of Lacan and Hegel, and thereby enter into a conversation with his article and honour his thought. The key themes that I have identified from this article are the following: beauty, imagination, art, art theory, aesthetics, Ästhetik des Hässlichen, Negativschönen, desire, the good, and lastly the consequences of these various concepts for practical theology.</p> 2019-12-05T10:42:39+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch The naked liturgist – Church without a building for people without a house 2019-12-11T11:39:26+02:00 Martin Mostert <p>The concept of “public” (as used in the term “public worship) is interrogated in the light of Paul’s understanding of nakedness/clothedness in 2 Corinthians 5:1–11. The conclusion drawn is that Christian liturgy is actually “private”, and the resulting dissonance between precept and practice is untenable. A more appropriate approach to public-ness is developed with reference to John Wesley: liturgical events should and could intentionally be convened outside Christian premises – with the liturgists stripped of privilege. This is then illustrated by reference to field notes of an actual instance of such a “naked liturgy” that takes place weekly on the streets of Cape Town.</p> 2019-12-05T10:50:59+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch The folly of preaching the cruciform God 2019-12-11T11:39:29+02:00 Marius Nel <p>This chapter engages with Johan Cilliers’ claim, made along with Charles Campbell, that “The gospel is foolish ness. Preaching is folly. Preachers are fools” (Campbell and Cilliers, 2012:1–2) from the perspective of the work of Michael Gorman1 on the cruciform God (2001, 2003, 2009, 2015). The chapter will specifically focus on the kenosis of Christ (Phil 2:6–8) since, while all preaching should be Trinitarian, because God is the redeeming God, preaching that focusses on his works of salvation, according to Cilliers (2004:20–21), will always be Christological. It is for this reason that Paul himself declares that he wants to preach about nothing else than Christ, and specifically about him being Christ crucified. The reflection on the meaning of Jesus’ kenosis and crucifixion according to Gorman, will be undertaken in order to respond to Cilliers’(2018:433–437) question of how preaching can help the church fulfil her missional calling within South African society.</p> 2019-12-11T11:25:46+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Wanneer is prediking goed? 2019-12-11T11:39:34+02:00 Malan Nel <p>The question concerned in this article is of great importance for every preacher. Not only do preachers often find their professional identity in the “success” of their preaching, but the question is critical for the congregation as such. As a vital part of the liturgy, preaching construes the worship life of a faith community. In a Festschrift for Manfred Josuttis (2011) Cornelius-Bundschuh also wrestled with this question. In this article I will think with Bundschuh and a few other theologians about what one may call the question of the quality of preaching as proclamation of the gospel. Within my frame of reference this article will focus on a) the impact of personality within this ministry of preaching, b) die interwovenness of the didache and the kerugma, c) the place of preaching within the whole and total ministry of and within the congregation, and d) preaching as creative ministry of the text of the Bible in context.</p> 2019-12-05T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Efukwini: Sacredness and the aesthetics of birth amongst amaXhosa. 2019-12-11T11:39:39+02:00 Nobuntu Penxa-Matholeni <p>Efukwini is an IsiXhosa concept that refers to a birthplace in an umXhosa home. It is where the mother and her new-born will spend the first 10 days of his/her life away from the rest of society, attended to by a select group of older women or guardians. During this time, the child will be given a name and ukuwisa (the falling off of the stump of the umbilical cord) which is called inkaba is expected to take place. In short, this ritual takes the foetus from birth to babyhood. Similarly, a parallel can be drawn between ulwaluko (the initiation ritual), which takes a boy to manhood. Newly graduated initiates are referred to as amakrwala, a name bestowed upon them during the process of ulwaluko. The young male initiates are to remain inside the ceremonial home for the first week. Both these rituals are considered sacred among the amaXhosa people. However, in more recent times, the birth ritual has lost its appeal. This article<br>therefore seeks to discuss, explain and theorize the purpose and meaning of the practice of efukwini from a narrative pastoral care perspective. A secondary aim is to understand why less emphasis has been placed on the ritual of&nbsp; childbirth while the practice of ulwaluko has survived the transition into modern day IsiXhosa culture.</p> 2019-12-04T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Preaching (as) atonement 2019-12-11T11:39:46+02:00 Theo Pleizier <p>Atonement is a central doctrine in Christian theology. Even though preaching is not about doctrines, doctrine does operate in and through preaching. In this essay the relationship between atonement and preaching is explored. Based upon a contemporary theological analysis of atonement by Eleonore Stump, two homiletic aspects of the relationship between atonement and preaching are presented: atonement in preaching and atonement through preaching. As a study in homiletical theology, the essay challenges common binaries in homiletics, such as between proclamation and poetics, and presents a way of dealing with fundamental Christian doctrines in the theory of preaching.</p> 2019-12-05T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Apostolic folly: Pauline foolishness discourse in socio-historical context 2019-12-11T11:39:49+02:00 Jeremy Punt <p>Foolishness discourse is prominent in the Pauline letters, not only because of its statistical prevalence but also because of its centrality to the argumentation in the letters. Paul’s arguments on wisdom and foolishness are mostly done in close proximity to the associated notions of strength and weakness, and together reverberate within the context of the all-pervasive, all-powerful Roman Empire, as both the reflection and distillate of it, as well as the fabricator and promotor of similar notions and values. The focus of this contribution is to understand the importance of Paul’s self-portrayal as fool for the discourse he constructs in 1 Corinthians 1–4, and in particular, for his apostolic self-understanding and the portrayal and presentation of his message within this foolishness discourse.</p> 2019-12-04T19:46:16+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch The voice of the congregation – a significant voice to listen to 2019-12-11T11:39:53+02:00 Kobus Schoeman <p>The voice of the congregation is one of the four constituting elements of preaching. Preaching is directed at the congregation but also originates from the congregational context and reflects on the theological framework of the congregation. The lived religion and theologica l understanding of the congregation is an important marker in this regard. <br>The attender survey of the National Church Life Survey (NCLS) was done in 2014 in the Dutch Reformed Church and provides, from an empirical perspective, useful and relevant information to the preaching event. The NCLS identifies vital and nurturing worship as an important core quality in congregation life, and this is used to listen in a reliable way to the voice of the congregation.</p> 2019-12-05T15:21:22+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Living with divine discomfort. 2019-12-11T11:39:56+02:00 Christo Thesnaar <p>It is clear that within the modern age we live, that our tendency is more to live for ourselves than for the others we encounter in our families, communities or societies. In this regard it is timely to explore whether it is a folly that I can only experience the beauty of life when I live in comfort with myself and with those whom I choose to live with. Alternatively, if we embody relationship in our meetings with others, we will always experience discomfort as responsibility, accountability and justice are central within relationships. In this regard, we are interconnected and interdependent to one another and therefore we need to be hospitable to one another. As liturgy is relational in its being it should be a service to justice. In this regard we will experience the beauty of a life of folly.</p> 2019-12-05T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Tweeting God: picturing the sacred in everyday life 2019-12-11T11:40:00+02:00 Jan-Albert van den Berg <p>Elías García Martínez’s fresco “Ecce Homo” (Behold the Man), in the Sanctuary of Mercy Church in Borja, Spain, was deteriorating so rapidly that, in 2012, 81-year-old Cecilia Giménez decided to restore it. Her failed attempt led to the fresco being called “Ecce Mono” (Behold the Monkey). Due to the failed restoration attempt the artist initially faced criminal charges. However due to much interest generated from extensive media coverage and internet exposure, the artwork became a tourist attraction. Even a local wine was created to immortalise the event. In 2016, an interpretation centre for this artwork was built in Borja with the artist, Cecilia Giménez, the hero who unintendedly put her town on the proverbial world map. Pictured against the backdrop of social media, and more specifically the social media platform of Twitter, this case study serves as the focus for the research portrayed in the article, sketching the importance and meaning of everyday expressions of theology. Some of the latest developments in practical theology show similar perspectives within the domain of “lived religion” and address spiritual practices inside, but also in particular, outside the church walls as daily expressions of faith. This orientation corresponds with the notion that theological language does not exclusively belong to formal academy and the church. Daily life provides a rich canvas for incorporating various forms of “ordinary”, “espoused”, “implicit”, “operant”, “everyday”, and “lived” theology and religion. The argumentation in the article is further developed by reflecting on the meaning of social media, specifically Twitter, in order to accommodate the sketching and meaning of alternative expressions of the language of faith. In the sketching of these everyday experiences of faith as portrayed in the Cecilia Giménez case study, the multi-layered beauty and sacredness of folly are illustrated.</p> 2019-12-05T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Sewe heerlike homiletiese doodsondes. 2019-12-11T11:40:10+02:00 Cas Wepener <p>Seven delectable homiletical deadly sins. Sinful insights from creative writing and <br>(Afrikaans) literature<br>Homiletics can learn much from Literature. Poets, novelists and short story writers are all masters of the written word. While they practise their art form, they very specifically keep their readers in mind. The same holds true for preachers with regard to both the spoken and written word. Through the ages writers of works of literature have employed a vast amount of rhetorical wisdom, insights they have gained from both language and literature, which they use in their stories, dramas and poems. In this chapter seven of these insights will be explored as insights from which preachers can benefit. This exploration is done by making use of the seven deadly sins, but in this article, they are deadly sins that preachers should commit week after week. This chapter is in that sense a plea for a harmatological Homiletics. Pride is the first step needed to a create hit. Greed with regard to the attention of the hearers should be committed boldly. A preacher who makes use of lust will unleash desire in the hearers and an angry preacher meets many hearers in the situation they currently find themselves. Preachers who are gluttons, swallow their hearers in their total being and an envious preacher inculturate the pulpit by means of meaningful intertextuality. And the best preachers are the lazy ones, because the show their rather than tell.</p> 2019-12-05T00:00:00+02:00 Copyright (c) 2019 Pieter de Waal Neethling Trust, Stellenbosch Worship as transformational object: Aesthetic experience and the “unthought known” 2020-01-20T10:06:59+02:00 Yolanda Dreyer <p>Meaning is formed where an evocative object and the unconscious meet. Such an object can be a thing, a person, a place, art, word, sound or atmosphere. This way of forming meaning does not depend on thinking. Psychoanalyst Christopher Bollas calls it the unthought known. It is a form of knowing that is perceived through imagination – that capacity that mediates between thinking and sensing. The aim of the article is to explore worship as transformational object in discussion with Johan Cilliers’ A space for grace: Towards an aesthetics of preaching. In a worship event a rich variety of elements can contribute to aesthetic experience: from space and architecture to art, colour form and symbols, to sound, music and singing, bodily participation, and the spoken word. The article explores how these can function as evocative objects that have the capacity to affect the psyche and transform the self.</p> 2020-01-20T00:00:00+02:00 Copyright (c) 2020 Pieter de Waal Neethling Trust, Stellenbosch