https://verbumetecclesia.org.za/index.php/ve/issue/feedVerbum et Ecclesia2024-03-28T06:00:03+01:00AOSIS Publishingsubmissions@verbumetecclesia.org.zaOpen Journal Systems<a id="readmorebanner" href="/index.php/ve/pages/view/journal-information" target="_self">Read more</a> <img style="padding-top: 2px;" src="/public/web_banner.svg" alt="" />https://verbumetecclesia.org.za/index.php/ve/article/view/2995Inaugurated eschatology from a transgender perspective2024-03-28T06:00:03+01:00Hannelie Woodhannelie.wood@gmail.com<p>Many people who identify as transgender, experience discrimination, stigma and societal marginalisation as if they are not really human beings created in the image of God. This article argues for more acceptance of transgender people within a Christian world view. I contend that gender and the <em>imago Dei</em> can make room for more inclusivity and inherent human dignity for all people. Transgender identity, the idea of inaugurated eschatology as ‘already/not yet’ with the arrival of the Holy Spirit, the restoration of God’s image, and the acceptance of transgender individuals in God’s Kingdom will be focussed on. Inaugurated eschatology enlightens us on who we are in Christ. The topic focusses on transgender issues in relation to inaugurated eschatology and its effects on transgender roles within the Christian faith community. The nature of the research is qualitative and descriptive, either contradicting or supporting different views on transgender and inaugurated eschatology.</p><p><strong>Intradisciplinary and/or interdisciplinary implications:</strong> To encourage discussion and deeper exploration of the concepts of transgenderism and inaugurated eschatology that could contribute to more inclusivity and inherent human dignity for all people in the fields of theology, gender studies, politics, philosophy, history and psychology.</p>2024-03-28T06:00:00+01:00Copyright (c) 2024 Hannelie Woodhttps://verbumetecclesia.org.za/index.php/ve/article/view/3009Reflections on Habermas’s discourse ethics2024-03-21T03:43:16+01:00Pieter N.J. Duvenagepd@akademia.ac.za<p>In this article Habermas’s discourse ethics is critically interpreted. The article starts with a brief intellectual biography of Habermas (section 1), showing that his life and work has always had a strong ethical and political dimension – leading to the concept of discourse ethics. Next, it is indicated how Habermas’s work in the 1970s culminated via four steps in his major philosophical work – the <em>Theory of Communicative Action</em> (section 2) published in 1981. In the next two sections Habermas <em>Theory of Communicative Action</em> is applied to ethics and morality in the form of his discourse ethics – the heart of this contribution (section 3). In this process the following four aspects of Habermas’s discourse ethics are discussed: Its qualified Kantian deontological dimension, as well as its universalist, cognitivist, and formalist dimensions. In the following section (4) the discussion of discourse ethics is shifted to Habermas’s theory of law, deliberative politics, and democracy which is a further application of ideas developed in his <em>Theory of Communicative Action</em>. The contribution then ends with some critical remarks on Habermas discourse ethics and sketch of law and politics (section 5) Three arguments are presented in this regard. First, Habermas argument is judged to be too closely related to abstract rationality. Secondly the distinction that Habermas makes between morality and ethics is critically investigated. Finally, the Habermasian use of justification in his argument is critically compared with the concept of application. These points of criticism, though, indicate that the debate on Habermas’s discourse ethics is ongoing.</p><p><strong>Intradisciplinary and/or interdisciplinary implications:</strong> This article deals with the concept of discourse ethics (in the Kantian tradition of ethics) as developed firstly by Karel Otto Apel and later refined by Jurgen Habermas for his own purposes. The line of argumentation developed here has significant relevance for philosophy, moral theory, law, and theology. Discourse ethics can be considered as a contemporary version of Kantian deontological ethics after the linguistic turn.</p>2024-03-19T09:00:00+01:00Copyright (c) 2024 Pieter N.J. Duvenhagehttps://verbumetecclesia.org.za/index.php/ve/article/view/2946Reformation of marital laws in Hungary: Early reception of Luther, Calvin and Beza before and until 16672024-03-11T03:40:00+01:00Balázs D. Magyarmagyarmogyoro@gmail.com<p>The main achievements of the huge research on the history of the Hungarian Protestantism show that at the beginning of the Protestantism the local reformers and preachers were interpreting Luther’s ideas, but from the 1550s Calvin’s doctrines became decisive. The reception of the great reformers’ ideas was far from being evident in the practice. It means pastors and preachers in Hungary did not cite directly from the written heritage of Luther (Pelikan & Helmut <a href="/index.php/ve/editor/proofGalleyFile/2946/7223#CIT0050_2946">1955-1986</a>), Calvin (Calvin <a href="/index.php/ve/editor/proofGalleyFile/2946/7223#CIT0008_2946">1863–1900</a>) or Beza. They used to use the Bible itself. Nevertheless, many new and unknown problems raised, which deserved prompt and clear theological and moral advice. Most of the challenges were related to the burning, everyday questions of sexual sins and of family life. Therefore, it is not surprising that contemporary preachers were trying to commit everything to renew the public morality of people. The article intends to illuminate the evolution of the early Protestant marriage law system and theological thinking in Hungary after the temporary ’collapse’ of the Roman Catholic Church and its canon law in the 1550s. At the same time, it is raising the question, how did the ’great reformers’ influence the early Protestant marriage law system and theological thinking in Hungary.</p><p><strong>Intradisciplinary and/or interdisciplinary implications:</strong> This article is based on the field of systematic theology. The study intends to understand the development of Hungarian Reformed regulations of marriage in the 16th and 17th century from theological, judicial and historical perspectives.</p>2024-03-07T09:00:00+01:00Copyright (c) 2024 Balázs D. Magyarhttps://verbumetecclesia.org.za/index.php/ve/article/view/3000Dialectica reconciliae: Mazamisa’s contribution to the historical development of New Testament Interpretation in South Africa2024-03-07T03:39:23+01:00Mphumezi Hombanam.hombana@up.ac.za<p>This article attempts to position Prof Mazamisa’s possible contribution to the historical development of New Testament interpretation in South Africa. This investigation is based mainly on his PhD dissertation project published in the Netherlands, Kampan University. This article attempts to navigate through New Testament interpretation in South Africa from the early 1970s until 1987, when Mazamisa attained his doctoral dissertation. This article argues that Mazamisa’s approach to reading the New Testament text can be considered a possible bridge between the so-called ‘white versus black hermeneutics’, to bring reconciliation in this long-standing debate in South African hermeneutics. This could happen through what Mazamisa called ‘Dialetica Reconcilea’.</p><p><strong>Intradisciplinary and/or interdisciplinary implications:</strong> This article has intradisciplinary implications within the fields of New Testament studies and South African hermeneutics, while also opening up opportunities for interdisciplinary exploration at the intersections of theology, sociology, philosophy, education, cultural studies, and conflict resolution. It suggests that Mazamisa’s approach may offer insights into resolving long-standing debates within South African hermeneutics.</p>2024-03-06T06:00:00+01:00Copyright (c) 2024 Mphumezi Hombanahttps://verbumetecclesia.org.za/index.php/ve/article/view/2903Engaging emerging adults: A missional model of ministry for house churches in South Africa2024-03-05T03:39:11+01:00Johannes J. Knoetzejohannes.knoetze@up.ac.zaRonele Princeronele.prince@gmail.com<p>This article examines the role of house churches in South Africa in the ministry of emerging adulthood. Emerging adulthood is a turbulent life stage that is characterised by change and exploration. Additionally, it involves increasing responsibility and autonomy as young people assume more adult roles. This article suggests that emerging adulthood is a critical life stage for several reasons. Given the contextual realities of South Africa (high unemployment, high levels of crime, poverty), as well as the associated negative behaviour and the increasing religious disaffiliation among emerging adults, it is essential to provide nurturing support to this group in particular. To this end, this article presents a missional model for house churches as an alternative method of ministry for reaching and retaining this population group. The characteristics of house churches and emerging adults are explored and serve as the backdrop for this missional model.</p><p><strong>Intradisciplinary and/or interdisciplinary implications:</strong> This article makes intradisciplinary and interdisciplinary contributions by engaging the theological disciplines of missiology and practical theology as well as psychology and sociology.</p>2024-02-29T17:30:00+01:00Copyright (c) 2024 Johannes J. Knoetze, Ronele Princehttps://verbumetecclesia.org.za/index.php/ve/article/view/2834Understanding COVID-19 birth-pangs’ theological responses and the promised Parousia of Jesus2024-03-05T03:39:11+01:00Chidinma P. Ukeachusimchidinma.ukeachusim@unn.edu.ng<p>Jesus in Matthew 24 presaged to his disciples about the eschatological birth-pangs that would be occurring in the world in the interim of his departure and his promised Parousia and the end of this age. It is a theological concern how the disciples of Jesus in every era are to be responding to eschatological birth-pangs in the light of Jesus’ promised Parousia. This study is based on the existential reality that many Nigerian professing Christians do not understand how they are to be responding to an eschatological birth-pang like coronavirus disease 2019 (COVID-19) pandemic in relation to the promised Parousia of Jesus. How then are the elects in Nigeria to be responding to eschatological occurrence like COVID-19 and as well be preparing for the Parousia of Jesus? Therefore, using redaction criticism approach of conducting biblical exegesis, this study focusses on theologically interpreting the context of Matthew 24:15−51, to unveil and recommend pragmatic theological Christian responses that underline how Nigerian Christians are to be righteously responding to the COVID-19 pandemic as an eschatological birth-pang, and as well be preparing for the promised Parousia of Jesus.</p><p><strong>Intradisciplinary and/or interdisciplinary implications:</strong> In the Olivet-discourse, Jesus in advance informed his disciples how they are to be responding to the birth-pangs, and also be preparing for his Parousia. This study explored Matthew 24:15−51 and unveils how the church in Nigeria is to be responding to the COVID-19 pandemic as an eschatological birth-pang in the light of Jesus’ promised Parousia.</p>2024-02-29T15:15:00+01:00Copyright (c) 2024 Chidinma P. Ukeachusimhttps://verbumetecclesia.org.za/index.php/ve/article/view/2947Dissenter Protestantism and moral and social change2024-03-01T13:16:15+01:00Arne Rasmussonarne.rasmusson@gu.se<p>Dissenter Protestantism, Pietist, and revivalist movements have played a crucial but often overlooked role in the emergence and development of democracy, the abolition of slavery and the struggle for women’s rights. The article focuses on the emergence of dissenter Protestantism in 17th century England, its continuation in the USA and similar movements in other parts of Europe. Drawing on theories from sociology, moral psychology and other behavioural sciences, the article argues that the social impact of dissenter Protestantism was the result of a complex combination of theology, practices, institutions and specific historical circumstances. While the theology of these movements was not unique, their emphasis on following Jesus Christ and sanctification was a significant aspect. Other factors contributing to their impact include the role of friendship and strong social networks, a relative egalitarianism, a certain distance and independence from dominant institutions and cultures and the creation of self-organised and relatively autonomous organisations. This combination of theological and social elements created free spaces that facilitated the development of new or different practices. Another crucial aspect was their ability to integrate reasoning and affective powers, uniting theory with metaphor and narrative. Finally, the specific practices and institutions within these movements allowed individuals to grow and enter into communities that shaped their lives.</p><p><strong>Intradisciplinary and/or interdisciplinary implications:</strong> This article combines theological and historical analysis with theories from sociology, moral psychology and other behavioural sciences. It shows the fruitfulness of using empirical social science for theology and history.</p>2024-02-29T06:00:00+01:00Copyright (c) 2024 Arne Rasmussonhttps://verbumetecclesia.org.za/index.php/ve/article/view/2930The implementation of Bungku Owi as a forum for Rampi Fellowship in Seko: Reviewed in John Calvin’s Theology of the Church2024-03-05T03:39:12+01:00Agustinus Agustinusagustinusruben63@gmail.com<p><em>Bungku Owi</em> is the philosophy of the Rampi indigenous people in building relationships together and this is in line with the Church. The Church is a community of people who believe and live together to realize God’s work to bring peace through the call to fellowship, witness and serve. Qualitative method with in-depth interviews with <em>Bungku Owi</em> stakeholders as key persons. The research results found that the Church and <em>Bungku Owi</em> have something in common: The Church is a fellowship of believers who are called to be God’s co-workers by witnessing, serving and fellowshipping so that what is realized is peace and shalom. Meanwhile, <em>Bungku Owi</em> is a philosophy used by a group of Rampi people to build a life of togetherness in society so that what is created within the community is coexistence, mutual assistance and equality for good purposes.</p><p><strong>Intradisciplinary and/or interdisciplinary implications:</strong> The implications are in studying culture, church and theology through <em>Bungku Owi</em>’s cultural philosophy. It contributes to juxtaposing <em>Bungku Owi</em>’s cultural views on Rampi with Calvin’s interpretation of ecclesia. These images complement each other in building lasting relationships within the Christian community.</p>2024-02-29T05:08:00+01:00Copyright (c) 2024 Agustinus Agustinushttps://verbumetecclesia.org.za/index.php/ve/article/view/3010Promoting the equality of the earth and humans using Keramat2024-03-05T03:39:12+01:00Rachel Iwamonyracheliwamony07@gmail.com<p><em>Keramat</em> refers to local popular concepts and practices in Indonesia that are applied to the earth and prevent people from freely exploiting the world. This article aimed to determine the values of <em>Keramat</em> concepts and practices that contribute to the understanding about humans and the earth for Christians by using a qualitative method. The results showed that two important values of the <em>Keramat</em> concepts and practices would transform and enhance the perspective of Christians about humans and the earth, with anthropocentrism being very strong. These values included humans and the <em>earth</em>, which were principally interdependent and interconnected to each other. From this article, it could be observed that the interaction patterns of these elements directly impacted the natives’ lives. This indicated that humans were positively influenced when living according to the effective taboos in <em>Keramat</em> concepts and practices. In this case, the control of needs was very necessary because of the existence of limitations in the usage of the earth’s resources. Besides, humans and the earth were also forms of life from the perspective of <em>Keramat</em>. This proved that the earth was not considered as a tool, medium or object capable of meeting the needs of all humans. However, based on the challenges of national development, the natives were powerless in protecting their <em>Keramat</em> areas, indicating that the local churches needed to be supportive in maintaining and sustaining the concepts and practices.</p><p><strong>Intradisciplinary and/or interdisciplinary implications:</strong> This research could contribute to enhance echo-theological discourse in accordance with cultural anthropology.</p>2024-02-28T06:00:00+01:00Copyright (c) 2024 Rachel Iwamonyhttps://verbumetecclesia.org.za/index.php/ve/article/view/3054Rebuilding the broken walls of Zimbabwe with the Church, leadership and followership2024-03-05T03:39:13+01:00Kimion Tagwireikimion22tc@gmail.com<p>Biblically and historically, Christianity is meant to enlighten people, transform lives, and develop responsible and effective leaders and followers who influence life-building change across generations and borders. Somehow, even while churches mushroom everywhere, selfishness, irresponsible citizenship, moral decadence, systematic corruption, and related travails proliferate and are sinking Zimbabwe into monumental political, economic and social crises. Meanwhile, the holistic mission of the Church has been narrowed down to proclamation, while demonstration of the gospel has lost attention, and the integral mission has become socialised and secularised. As a result, Christian principles of leadership and followership, such as stewardship, servanthood, responsible citizenship and all-encompassing service delivery, have become correspondingly elusive. The ruling government of Zimbabwe has been militantly silencing dissenting voices and the nation has a dire need for a prophetic voice to speak about reformation. Meanwhile the Church is sheepish, divided, erratic, somewhat inaudible and this submission addresses that gap. Some Church members appear helpless and hopeless, while countless others are migrating to cool off in neighbouring countries, to seek greener pastures, political and socio-economic relief. Thus, many Zimbabweans – those who are scattered and those still in Zimbabwe – are in critical need of a great revival. By reflecting on the rebuilding of Jerusalem’s broken walls by Nehemiah, and employing an in-depth analysis of available transformational leadership and Christian literature, this article calls for an inclusive, spiritual, strategic and integrally missionary revival, to achieve a revolutionary transformation of leadership, followership, and nation building.</p><p><strong>Intradisciplinary and/or interdisciplinary implications:</strong> This article interfaces ecclesiology and transformational leadership with politics for inclusive transformation.</p>2024-02-27T08:00:00+01:00Copyright (c) 2024 Kimion Tagwirei