scholarly journals ’n Praktiese-teologiese ondersoek na prediking en die effek van sosiale kognisie in die handeling van kontek-stualisering

2016 ◽  
Vol 50 (1) ◽  
Author(s):  
F.P. Kruger
Keyword(s):  
Social Cognition ◽  
Research Question ◽  
Natural Process ◽  
Vantage Point ◽  
Theoretical Perspectives ◽  
The World ◽  
Church And Society ◽  
Practical Theological ◽  
The Right ◽  
The Church

A practical theological investigation on preaching and the effect of social cognition in the act of contextualisation. It is indicated in recent research that church and society are conscious of each other through their observation of one another – a process also known as social cognition. This article intends to investigate the manner in which the church is observingsociety. The following research question is stated: Which role can preaching play to foster good neighbourship in society and what is the aspects that influence the cognition of the church as community of believers? This research will be undertaken from a practical-theological vantage point. This field of research shows a tangency with the fields of Ecclesiology and Missiology. From these two fields the importance of the practical-theological field of research will be indicated. This research will further investigate the problematic praxis through an intradisciplinary discourse with the field of Social Psychology. In this exposition it will be indicated that the founding and functioning of social cognition is a natural process although it also has it complexities. From a normative vantage point investigation on Jeremiah 29 and Matthew 5 will be undertaken in order to state that the right cognition is important for internalising sermons and the conveyance of sermons into daily life. Distortions, in the process of social cognition, can also cultivate a wrong view on what it entails to be salt and light in the world. Practical-theoretical perspectives on the benefit of a good name in society will be provided that will be favourable for the preaching of the Word.Keyword: Homiletics

scholarly journals Verstaanbare prediking is eenvoudige prediking: ’n Prakties-teologiese besinning oor die styl van prediking

2012 ◽  
Vol 46 (2) ◽  
Author(s):  
Ferdinand P. Kruger
Keyword(s):  
Art History ◽  
Research Question ◽  
Research Field ◽  
Presence Of God ◽  
Theoretical Perspectives ◽  
Letter Of James ◽  
Practical Theological ◽  
Vantage Points ◽  
The Right ◽  
Relationship Of

Prediking is intensioneel en wil verandering bewerk. Onder die prediking vind interaksie en kommunikasie tussen prediker en hoorder plaas. Die oomblik wanneer die prediker skryf of praat, maak hy of sy van styl gebruik. Styl is vir die prediker soos die kleur wat ’n kunstenaar gebruik. Die navorsingshipotese in die artikel is dat gebrekkige styl daartoe bydra dat God nie reg gehoor word in die prediking nie. In hierdie artikel word van ’n driedeling gebruik gemaak waarin ’n analiserende beskrywing van die prakties-teologiese situasie gebied word. Aan die hand van basisteoretiese perspektiewe word die normatiewe gesigspunte gestel, waarna veranderingstrategieë voorgestel word. Vanuit die Jakobusbrief word perspektiewe na vore gebring wat die noodsaak van goeie styl in die prediking benadruk. In die metateoretiese besinning word die kontoere van die Kunsgeskiedenis asook Kommunikasiekunde verken. In die praktykteoretiese perspektiewe wat bespreek word, word die ruimte wat stylvolle prediking moet skep, aangestip. Sodoende word dit benadruk dat enige styl nie noodwendig die korrekte styl is nie. ’n Goeie styl wend die regte woorde op die regte plekke in die preek aan en daarom is goeie styl eenvoudig en verstaanbaar.Comprehensible preaching is simple preaching: A practical-theological reflection on preaching style. There is interdependence between preaching and transformation in the lives of hearers. There is a relationship of interaction and communication between preacher and hearers, exists in the act of preaching. When preachers open their mouths, style is used. Artists use colour in their paintings, but preachers use words to colour the content of their message. The research question for this investigation is therefore: What is the effect of an unclear style in sermons? The hypothesis for this research is that an unclear style in sermons does not change lives and fails to bring hearers into the presence of God. The research field is explored by coming to grips with the current practical theological situation. This article investigates certain meta-theoretical perspectives from the fields of Art History and Communication Skills. Basic-theoretical perspectives will be derived from the letter of James and normative vantage points will unfold. The researcher reaches the conclusion that good style creates a space in which hearers can communicate with God. A specific style of preaching is not necessarily the best style to use. Good style uses the correct words in the right places. Good style in a sermon makes preaching clear and comprehensible.

scholarly journals Exploring the Relevance of Feminist Leadership in Theological Education of Nigeria

2013 ◽  
Vol 16 (4) ◽  
pp. 26-40
Author(s):  
Adesanya Ibiyinka Olusola
Keyword(s):  
Theological Education ◽  
Gender Justice ◽  
Women And Gender ◽  
Theological Schools ◽  
The Bible ◽  
Feminist Leadership ◽  
The World ◽  
Church And Society ◽  
And Gender ◽  
The Church

Feminist leadership is very important in theological education as it would seek to deconstruct stereotypical assumptions about women and gender in Christian theological traditions. Unfortunately, most of the theological schools in Nigeria do not have feminist as leaders. Five reasons why feminist leadership are needed in theological schools have been identified as, the bible teaching that women brought sin and death to the world, servant hood notion of women, scandal of particularity, male domination of ministries and theological methods and process that are full of stereotypes. All this does not provide women a unique opportunity to discover and develop their potential in the church and society. Also, women’s relevance and contributions can be hampered if not allowed to put in their optimum. To avoid this, the researcher suggests that theological education should not discriminate against any gender, but should work to bring about gender justice by involving the feminist leaders in theological education in Nigeria. It is hoped that by pursuing these steps, theological education in Nigeria would be preparing the way to sustainable development of the mission of Christ on earth.

scholarly journals Continuous formation of liturgy through social cognition

2016 ◽  
Vol 72 (3) ◽  
Author(s):  
Ferdi Kruger ◽  
Ben De Klerk
Keyword(s):  
Social Cognition ◽  
South African ◽  
Research Question ◽  
Vantage Point ◽  
Focal Points ◽  
Main Research ◽  
Continuous Formation ◽  
The People ◽  
African Context

This article researches two focal points, namely liturgical formation and the influence that social cognition has on liturgical formation. Within a South African context it is evident that Western liturgical traditions encounter African traditions and vice versa. This encounter is challenging because it creates new questions. The process of enculturation is prominent in recent research. The article refers to the process of social cognition as the manner in which people observe each other and try to make sense of other cultures and the people of those cultures. People’s cognition can be wrong, leading to distortions. The main research question for this investigation emanates from this possibility, namely: How does social cognition influence the process of liturgical formation? The authors first of all offer a descriptive– empirical vantage point to investigate this matter. Two local congregations were visited. The authors reflect on their own cognition, but also examine the cognition of the leaders through interviews. Based on the findings of this endeavour, normative perspectives are formulated from Acts 17:16–35 to highlight the role of cognition in liturgical formation. Throughout, the article includes consideration of the hermeneutic interaction between the various elements of this research and provides hermeneutic guidelines.

scholarly journals Filosofies-teologiese uitgangspunte van ‘missionale’ kerkwees: ’n Kritiese evaluering

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Jaco Kruger
Keyword(s):  
South Africa ◽  
Important Implication ◽  
Research Question ◽  
Missional Church ◽  
The World ◽  
First Millennium ◽  
Static View ◽  
The One ◽  
The Church

In hierdie artikel word ’n perspektief gebied op die tendens wat min of meer sedert die aanvang van die millennium ook in Suid Afrika posgevat het, naamlik om die kerk as diemissionale kerk te tipeer. Hierdie ontwikkeling in die nadenke oor die kerk is oënskynlik ’n reaksie op ’n vroeëre, statiese siening van die kerk, waar meer op die kerk as instelling gefokus is en wat funksioneer deur mense nader te trek en deel te maak van die instelling. In teenstelling hiermee wil die missionale kerk in haar benadering by God self begin, as die sendende God en van daar ’n meer dinamies-kommunikatiewe siening van kerkwees ontwikkel. Laasgenoemde beteken dat die kerk veel meer binne die kultuur van die wêreld aanwesig is om daar op ’n nuwe werklikheid te wys. Die navorsingsvraag wat in hierdie artikel gevra word, het te make met die filosofies-teologiese vertrekpunte van die missionale kerkweesbenadering. Watter siening van die verhouding tussen God en die skepping, oftewel die transendente en die immanente, lê ten grondslag van hierdie benadering? Watter invloed het die inagneming van filosofies-teologiese oorwegings op die beoordeling van die missionale kerkgedagte? Hierdie vrae word beantwoord deur die opvatting van missionale kerkwees, asook die institusioneel-kontraktuele opvatting van kerkwees waarteenoor dit reageer, teen die agtergrond van die sakramentele verstaan van die kerk te plaas. Die sakramentele verstaan van die kerk was deel van die deelnemende wêreldbeeld wat vir die eerste millennium van die kerk se lewe as vanselfsprekend aanvaar is.This article presents a perspective on the growing tendency – also in South Africa – to characterise the church as missional. Thinking of the church in missional terms is apparently in reaction against an earlier, static view that focused on the church as an institution, and more specifically, an institution that functions by drawing people to itself. In contrast, the missional approach to church wants to start with God, as the One that sends, and from that perspective develops a more dynamic and communicative conception of the church. An important implication of this would be to have the church much more present in and to the culture of the world, in order to effectively point to a new reality. The research question informing this article has to do with the philosophical and theological underpinnings of the missional church approach. What assumptions about the relation between God and creation, or transcendence and immanence, underlie this approach? What implications would the consideration of the philosophical and theological assumptions underlying the missional church movement have for its evaluation? These questions are answered by placing the missional notion of the church, as well as the institutional-contractual notion against which it reacts, against the background of a sacramental understanding of the church. The latter was the notion of the church that was almost universally taken for granted in the first millennium of the church’s existence.

Learning to Learn: North's Response to the New International Economic Order

1979 ◽  
Vol 4 (4) ◽  
pp. 429-454 ◽  
Author(s):  
Elise Boulding
Keyword(s):  
International Economic Order ◽  
Time Frame ◽  
Vantage Point ◽  
Learning To Learn ◽  
Global Order ◽  
Learning And Teaching ◽  
The Past ◽  
The World ◽  
The Right ◽  
North And South

From the vantage point of mid-1970s, the author looks back a hundred years, to see the global social change that occurred during this period in perspective, and then forward a hundred years, to be able to foresee where the global order may be heading. By choosing this particular vantage point, she emphasizes the transitional nature of the 1970s, when the seed is being sown but the sprout is yet to show up. And by choosing a 200-year time-frame, she recognizes that a period of less than 100 years is apt to distort the view of the past with one's prejudices as it is apt to colour the view of the future with one's wishes. Arising from the experience of colonialism and decolonization syndrome, both North and South have entered a phase of prolonged crisis that may as well help as hinder both in meeting it with the right response. There are, however, signs that a process of what is at once learning and teaching is under way - in other words, a dialogue as between equals - which, when brought to fructification, may indeed usher in a new global order. The author takes a hundred-year leap forward for a look-see of the world as it might be in the year 2075.

Unions and Confraternity with Cluny

1965 ◽  
Vol 16 (2) ◽  
pp. 152-162 ◽  
Author(s):  
H. E. J. Cowdrey
Keyword(s):  
Pastoral Care ◽  
Western Europe ◽  
The Other ◽  
Rapid Rise ◽  
The South ◽  
The People ◽  
The World ◽  
Church And Society ◽  
Formed Part ◽  
The Church

It is not at first sight easy to explain the ever-growing appeal which Cluny had during the tenth and eleventh centuries for clergy and still more for laymen, particularly in Burgundy, France, Christian Spain and North Italy. The basis of Cluniac life was the choir service of the monks and the silence and ordered round of the cloister. By and large the Cluniacs did not seek to work outside the cloister or to become involved in wider pastoral care. They were, indeed, concerned for the Church and for the world at large, but with a view to winning individuals to share spiritually and to support materially the other-worldly ends of the monastic order. Yet, especially under abbots Odilo and Hugh, there was a rapid rise in the number of houses subject to Cluny or otherwise influenced by it; a Cluniac house formed part of the neighbourhood of a large part of the people who lived to the south and west of Lorraine. Cluny itself was well situated to attract travellers, and its dependencies were especially important on the pilgrimage routes. Together with the increasing number of Cluniac houses the long series of charters which record its endowment with monasteries, churches, lands and other wealth testify to its impact upon Church and Society in western Europe.

scholarly journals PEMIKIRAN TEOLOGIS EDUKATIF YOHANES CALVIN SERTA RELEVANSINYA BAGI PENDIDIKAN BERGEREJA MASA KINI

Tumou Tou ◽  
2020 ◽  
pp. 11-26
Author(s):  
Jeane Marie Tulung ◽  
Yornan Masinamboue
Keyword(s):  
Social Life ◽  
Human Life ◽  
Relevant Literature ◽  
Christian Faith ◽  
Literature Study ◽  
The Bible ◽  
Church And Society ◽  
The Right ◽  
The Church

The purpose of this paper is to describe and understand how the thought of John Calvin who was a famous reformer figure from time to time. Calvin paid great attention to Christian education especially in the church. He arranged systematically the way, the content of the teaching, as well as the qualifications, self-image of the teachers both pastors and religious teachers who were all based on the Bible and to glorify God. The method used in this paper is a qualitative research method with a literature study study in which the researcher reviews, compares, formulates and analyzes Calvin's thoughts both in his life context, his thoughts through books, documents, journals and other relevant literature studies. From the findings it can be said that Calvin's educative theological thought is purely based on the Bible. For Calvin, the teaching of the Christian faith is determined by the Bible and interpretations that are right and right and can have a good influence on the church and society. Calvin is always thinking of the right way so that the quality of the faith of the congregation continues to develop well and can be implemented in a variety of social life. In the midst of challenges today the church is required not to be carried away by various kinds of ideas that do not emphasize the Bible as the basis of human life. As it was done, Calvin the priests, teachers of religion today are required with full responsibility to think deeply about ways to continue to nourish the true Christian faith based on the Scriptures so that the quality of their faith is well preserved and lives glorifying God.

scholarly journals Implicit Cultures:  Towards a Psychosocial Theory of ‘Intuitive Religious Beliefs’

2021 ◽  
Author(s):  
◽  
Timothy J. McVicar
Keyword(s):  
Religious Beliefs ◽  
Cultural Psychology ◽  
Empirical Test ◽  
Developmental Theory ◽  
Vantage Point ◽  
Theory Of Religion ◽  
Theoretical Perspectives ◽  
The Right ◽  
Critical Literature ◽  
Recurrent Set

<p>This thesis defines and resolves some persistent criticisms of Justin Barrett and Jessie Bering’s shared contention that religious beliefs are compelled by ‘default’ cognitive systems. I contend that the source of these criticisms is correctly the ‘naturalness of religious belief’ metathesis. This metathesis justifies the methodological reductions that both use to account for ‘intuitive religious beliefs.’ Through a review of the critical literature sourced from various methodologies including anthropology, hermeneutics, and social neuroscience, I uncover a recurrent set of criticisms that I contend theories of ‘intuitive religion’ need to confront in order to strengthen the theoretical, and by inference, empirical validity of their theories. Yet I also discuss why it is that Bering and Barrett fail to incorporate insights relative to persistent criticisms of their research, emphasising that it is because they fail to see the experimental plausibility of alternative methodologies and theories. Somewhat proactively, I argue that Mathew Day’s proposal for a psychosocial theory of religion offers a step in the right direction. Day’s psychosocial theory rejects the ‘naturalness of religion’ metathesis. My own revision and application of psychosocial theory allows for the reinterpretation of Bering and Barrett’s findings from the vantage point of cultural psychology. I close by offering a developmental theory of ‘intuitive religious beliefs’ that includes the numerous theoretical perspectives addressed throughout this thesis and, crucially, is empirically grounded in research from cultural psychology. I propose a tentative empirical test to trial my claims.</p>

scholarly journals Grundtvig i dag

1985 ◽  
Vol 37 (1) ◽  
pp. 90-91
Author(s):  
William Michelsen
Keyword(s):  
Point Of View ◽  
Current Debate ◽  
Great Contribution ◽  
Biblical Poetry ◽  
Sharp Distinction ◽  
The World ◽  
The Right ◽  
The Church

Grundtvig TodayThe Land of the Living, 1984. Edited by Flemming Ettrup and Johannes H. Christensen.Reviewed by William MichelsenThe main content of this book is a series of lectures given at Skovshoved Church in Copenhagen in 1983. It is published by the Danish Library Society and contains important contributions to the current debate on Grundtvig. This is particularly true of the three lectures by the three professors, Christian Thodberg, Leif Grane and Aage Henriksen. Thodberg discovers the background for the poem The Land of the Living in Grundtvig’s sermons and biblical poetry. Leif Grane applies a present-day theological point of view to defend Grundtvig’s standpoint in The Church’s Retort (Kirkens Gienm.le), while Aage Henriksen maintains that Grundtvig himself cannot be bounded by the world of ideas represented by the Church. He is answered by Ejvind Larsen, and adds a “preliminary” reply himself.The reviewer points out that Aage Henriksen’s lecture was also given in a Danish church, and that the Danish Church is more open than most, thanks not least to Grundtvig’s great contribution to Church freedom from 1832 onwards. His greatness lies in the fact that at one and the same time he maintained the sharp distinction between Christianity and non-Christianity and the right for people of a different persuasion to speak with the same freedom as he himself and every other Christian.

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