Hasil untuk "Practical Theology"

Karen Bullock

This chapter highlights the rationale informing the Declaration “Our Shared Responsibility to End Plastic Pollution, Protect Human Health, and Advance Social Justice for All,” which urges UN negotiators to incorporate provisions into the Treaty aimed at advancing human rights and protecting the vulnerable and the planet against plastic’s threats to human and planetary health.

Paweł Rabczyński

Rodzina chrześcijańska, oprócz wspólnoty parafialnej i seminarium duchownego, jest podstawowym środowiskiem rozpoznawania i kształtowania powołania kapłańskiego. Wychowuje i towarzyszy osobie powołanej na wszystkich etapach jej formacji. Postępująca w Polsce sekularyzacja, połączona z rosnącym indywidualizmem i relatywizmem, sprawia, że należy przypominać i propagować chrześcijański model rodziny. Zgodnie z zamysłem Bożym jest ona zbudowana na przymierzu małżeńskim, całożyciowej wspólnocie mężczyzny i kobiety, która prowadzi do zrodzenia i wychowania potomstwa. Odkrywanie i formowanie powołania kapłańskiego dziecka dokonuje się na drodze realizacji podstawowych zadań rodziny chrześcijańskiej, którymi są: tworzenie wspólnoty osób, służba życiu, udział w rozwoju społeczeństwa, uczestnictwo w życiu i posłannictwie Kościoła. W rodzinie dziecko uczy się wartości ludzkich i chrześcijańskich oraz doświadcza, że powołanie kapłańskie rodzi się z inicjatywy Boga i jest dziełem Jego miłości.

Yusuf Avşar, Ozan Özdemir

Islamic (participation) banks in Turkey are required to apply international accounting standards in their accounting and reporting practices, while their counterparts in Bahrain apply the Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI) standards. The main objective of this paper is to reveal the relation between Islamic and international accounting standards, discussed in previous studies, by comparing the compliance to AAOIFI accounting standards by Islamic banks in both Turkey and Bahrain. The source of information in this study is secondary data provided in the annual reports of the Islamic banks in Turkey and Bahrain for the year 2017. In order to measure compliance, an unweighted disclosure index was used. The outcomes of this study show that, since AAOIFI accounting standards are compulsory in Bahrain, the level of compliance with AAOIFI standards in relation to general presentation and disclosure in the financial statements of Islamic banks in Turkey is lower than the compliance achieved by their counterparts in Bahrain. Due to the average compliance level achieved by Islamic banks (using the unweighted disclosure index) in Turkey (54.6%), and since all banks in Turkey apply international financial reporting standards and international accounting standards, it is found that there is a relation between AAOIFI and International Accounting Standards Board standards even though they are different. Surprisingly, in the case of Bahrain’s Islamic banks, the standard deviation of the total compliance score is 8.66, which indicates an important difference among the Islamic banks in Bahrain in this regard. It is also found that the current practices of participation banks in Turkey do not adequately meet the financial statements and disclosure standards in accordance with the AAOIFI.

Andries G. van Aarde

The point of departure of this article is postmodern philosopher Michel Foucault’s ‘archaeological analysis’ of the history of sexuality, seen from the lens of the South African philosopher Johann Beukes. Foucault points out that since the circulation of the so-called handbooks on penance in the 6th century CE, same-gender sex was seen as a punishable sin. With regard to perspectives before this period, Foucault reflects specifically on the contribution of the Christian theologian Augustine (354–430 CE), and particularly Augustine’s interpretation of the Greek expression para phusin (παρὰ φύσιν) as ‘against nature’ as written in Paul’s letter to the Romans (1:26). He argues that this interpretation by Augustine represents a trend in contemporaneous thinking of non-Christian writers such as Plutarch and Themistios. The aim of this article is to demonstrate that a much more influential stimulus from another non-Christian thinker, namely Artemidorus of Daldis (2nd century CE), created a common context that influenced Augustine’s views and subsequently those on same-gender sex, sexual identity, and heterosexual marriage within the Christian tradition. Contribution: The article shows how modern-day homophobia and aversion in same-gender sex do not have its primarily ground in Paul’s use of para phusin, but that Augustine and present-day homophobes in the Christian (including the Reformed) tradition do have their roots in a non-Christian conviction without realising its intercultural and non-Christian origins.

Oscar Andrés Rodríguez Maradiaga

La conferencia de Medellín es el fruto maduro del Concilio Vaticano II en la iglesia de América Latina. Centrado en la confesión de fe en Jesucristo. Señor de la Historia, ha sido uno de los mejores análisis de la realidad latinoamericana a la luz de la fe, de la esperanza y con miras a la caridad operante. Quienes fueron protagonistas de esta asamblea no lo hicieron encerrados en su ego de líderes religiosos de la iglesia, sino que se dejaron permear de la acción de Espíritu al abrir sus ojos a la realidad de los pobres y a la voz de los laicos y personas que. También movidos por la fe, dieron sus aportes. Este artículo nos introduce en el significado de la Conferencia Episcopal de Medellín 1968, por uno de sus testigos históricos, dado que ella nos puso la cara a la necesidad de reafirmar los principios vinculados a la salvación histórica, confirmar valores, comprometernos con la dignidad del hombre, con la búsqueda del bien común, con la lucha contra la pobreza en el incondicional amor al prójimo que nos lleva a desechar la violencia porque “ni el oído ni la violencia son la fuerza de nuestra caridad” (Pablo VI) para que la paz reine y circule libremente la vida como señal de esperanza.

S. V. D. Walt, N. Vorster, J. Kommers et al.

This book is unique and of great importance for theologians from diverse traditions who share the relevance of the academic Reformed discourse. The book focuses on and forms part of celebrating 500 years since the start of the Reformation during the 16th century. Its purpose is to commemorate the quincentenary anniversary of the Reformation in Europe and to indicate the way in which the rich legacy of this important period in the history of the church and society still influences the global theological landscape in the fields of Practical Theology, Missiology and Ethics. Specific attention is given to the manner in which the core principles of the Reformation can be utilised for these disciplines and applied in a contemporary context. The Reformation changed the ecclesiastical landscape of the day and still provides the benchmark for theological principles and praxis in many Protestant denominations. This book illustrates and underscores the practical-theological legacy and importance of the Reformation for church and society, with the collected works by various theologians reflecting on the impact of Reformed Theology on their respective fields of expertise. This book focuses on ways in which the legacy of the Reformation addresses practical and relevant issues for 21st-century believers, scholars and churches. It explores, inter alia, important homiletical and liturgical aspects of the Reformation and contemplates the importance of continual reformation in this regard. Furthermore, it discusses a Reformed approach to apologetics, evaluates the driving forces behind the Reformation of the 16th century and its relevance to missions today, as well as examines the sola Scriptura principle of the Reformation and provides a critical perspective on Prosperity Theology. Several pastoral themes take centre stage before various aspects of xenophobia and civil prejudice are being investigated – both being very relevant topics throughout the world today. The book also focuses on hermeneutics and ethics in a quest for a biblical ethical approach as well as congregational hymns in the Reformed churches of South Africa today. The research outcomes are relevant not only for the South African context, but also globally.

Andrew T. Draper

S. Bevans

Peter von Mastricht

Peter K. Stevenson

P. M. Theron

I dedicate this article to Prof. George Lotter, who has been instrumental in the formation of more than 90 postgraduate students in practical theological studies at the North-West University (NWU). Under his guidance, a significant amount of empirical research has been conducted. This is in line with a movement among scholars, both national and international, towards a more empirical approach in Practical Theology. It is therefore indispensable that both lecturers and students in Practical Theology should further develop their empirical research capacities. In this article, it is argued for a more systematic approach during the coding and data analysis phase of qualitative research and the article concludes with a proposed model for coding and data analysis in practical theological studies. Kodering en data-analise tydens kwalitatiewe empiriese navorsing in Praktiese Teologie. Hierdie artikel word aan prof. George Lotter opgedra. Deur die jare was hy instrumenteel in die vorming van meer as 90 nagraadse studente in Praktiese Teologie by die Noord-Wes Universiteit (NWU). Baie empiriese navorsing het onder sy leiding plaasgevind. Dit is in ooreenstemming met die nasionale en internasionale tendens van ’n meer empiriese benadering in Praktiese Teologie. Dit is dus van die uiterste belang dat Praktiese Teologie-dosente en -studente se vaardighede in empiriese navorsing verder ontwikkel moet word. In hierdie artikel word aangetoon dat ’n meer sistematiese benadering gevolg moet word tydens die kodering en die data-analisefase van kwalitatiewe navorsing. ’n Model vir die kodering en data-analise vir navorsing in Praktiese Teologie word ook voorgestel.

N. Slee

J. Woodward

Cas Wepener, Y. Dreyer, Johann-Albrecht Meylahn

The focus of this chapter is the tradition of PT at the UP. We consider it as practiced in the Department of PT at the UP at the time of celebrating the centenary of the FT by looking at it from different angles in order to focus on its unique position and especially its future in its particular context. By looking at the history of the subject and the Department as well as the global and local context within which the discipline is practiced in Pretoria, the possible direction is sketched in which this discipline can move at the Department of PT at the UP after 2017 (the year of the centenary of the FT). The chapter challenges the discipline of PT to embrace the continent of Africa where the department is situated, assuming that such an embracing will impact both ontology and epistemology. In this regard, we suggest a pneumapraxis to be part of the future of this discipline in SA. The chapter promotes both an intra and interdisciplinary approach.

H. Anderson

Mark J. Cartledge

D. Louw

The term practical theology is complex and, due to many different religious and cultural settings, a many layered concept. During the past 40 years the paradigm in theory formation for an academic and disciplinary approach to practical theology shifted from the clerical and ecclesial paradigm of ministerial actions to experiences of faith with the emphasis on an empirical based epistemology. Rather than a deductive approach, the shift is towards a more inductive approach within the methodological framework of phenomenology. Currently, in the international discourse on theory formation, there is a tendency towards a hermeneutical approach with the focus on the networking, relational dynamics of civil society Thus, the attempt to describe practical theology as a kind of ‘life science’ (the concern for the mundane and existential reality of everyday life – Alltagsreligion ). Within the context of African spiritualties, with its emphasis on the communal dynamics of vital, human relationships, the focus on lifestyles becomes vital. In light of an ontology of life ( l’energie spirituelle – Henri Bergson), the notion of fides quaerens vivendi [faith seeking lifestyles] is researched. With reference to the theory of complexification and chaosmos as well as the impact thereof on different theories in life sciences, the connection between sapientia and the vivid praxis of God is critically explored. The focus of this article is on the question: What is the impact of an ontology of life on both praxis thinking and theological reflection? Instead of the Cartesian framework of causative definitions, the notion of the ‘infinition of God’ is proposed within the praxis of Hebrew, wisdom thinking.

N. Messer

Bennie J. van der Walt

This investigation discusses the question how an older generation should transfer to or share their own worldview with a younger generation. For various reasons this has become a problem today. One is the inability of some of the old guard to share their perspective on and way of life with the youth. Another factor is that the Christian youth of today is strongly influenced by contemporary cultural tendencies, often incompatible with a biblically based worldview. The question how a worldview should be transferred as well as how it should be received is of equal and crucial importance to ensure that an age-old, valuable tradition does not become the living worldview of the dead and the dead worldview of the living. Therefore, answers to the following questions should be found: (1) What is the essence of such a worldview to be shared? (2) Why should it be shared? (3) How should it not be done? (4) What are the prerequisites for effective sharing? (5) What are the typical characteristics of the young receivers, the group today called Generation Y, Me, or the Millennials (those born between about 1980–2000)? (6) How should this group of emerging adults receive such a heritage? The abstract above mentions the six questions to be answered by both the older and younger generation when they seriously try to share a Christian worldview. What follows is an attempt to provide answers to these problems.

Anna Maria Wajda

Mentioning Aphia as an addressee of the Letter to Philemon is an important part of considering women’s duties in the early Christian communities. It turns out, that in spite of the role as housewives and mothers frequently assigned to them, some of them became also close and important co-workers of St. Paul. Therefore, contrary to certain opinions of feminist theologians, the Apostle of Nations seems to be the least chauvinist writer of his age. In addition to Apphia, who undoubtedly played an important role in the life of community gathering at Philemon’s home, it is also necessary to mention Priscilla (Acts 18 : 1 ff.), Lydia (Acts 16 : 11–14 ff.) and Phoebe (Romans 16 : 1 ff.). They were St. Paul’s closest collaborators. The service of these women shows that thanks to Christianity, contemporary social divisions had been overcome. The divisions have completely lost their significance or have changed their character, due to overworking them in the spirit of Gospel.