Revised thesis (doctoral)--Monash University, Australia, 2005. / Includes bibliographical references (p. 347-367) and index.

This dissertation argues for the hope that is found in G. C. Berkouwer’s doctrines of providence and bodily resurrection in relation to the terrorist attack on September 11, 2001, and the rising pervasiveness of the doctrine of hyperpreterism among American Reformed circles. In Part I of the dissertation, Berkouwer’s doctrine of providence is explained and then evaluated and applied. By way of explanation and exposition, Berkouwer’s knowledge of providence is examined, along with his theology of providence in sustenance and government, in relation to miracles, and the dilemma of the existence of God and evil. Following that is an evaluation and application of the doctrine to the 9/11 terrorist attack on America. In Part II, a theological/doctrinal study is undertaken concerning the doctrine of resurrection. Hyper-preterism is examined, along with its leading proponents, and placed into interaction with Berkouwer’s views of the doctrine of the physical resurrection of the body at the eschaton. / Theology / M.Th. (Philosophy & Systematic Theology)

Made available in DSpace on 2016-06-02T20:12:20Z (GMT). No. of bitstreams: 1 6137.pdf: 2477459 bytes, checksum: 7f1c69b3d934f96b2c206446f0d478fc (MD5) Previous issue date: 2014-04-08 / Financiadora de Estudos e Projetos / The main subject of this investigation is concerned with the idealistic influences on Max Weber spiritualistic interpretation. The problem gained as heritage from German idealism, initially referred as an inverted world , since it can be understood as the difficulty that challenges the historic interpretation of practical values, this problem may be also identified inside Max Weber s interpretation of both, ethical and aesthetical phenomena. This investigation is twofold, as the subtitle indicates; the first part shall deal with the aesthetical fragmentation, the emergence of conflictive values in the artistic phenomena. The second part shall deal with the ethical crisis, undertaking this expression in the most literal sense, as a breakdown or a rupture of the ethical world. Both interpretations shall joint together, composing the Weberian diagnosis of an absolute polytheism and of the problem of theodicy. The Weberian theory of values once properly grasped shall finally guide us to draw a conclusion about the relation between spiritualistic and materialistic interpretations, as presented in the guidelines of Max Weber s greatest interests in the economic ethics of the world religions. / O principal tema dessa investigação está voltado para as influências idealistas na intepretação espiritualista de Max Weber. O problema adquirido por herança do idealismo alemão, denominado inicialmente de problema do mundo invertido , corresponde à dificuldade que desafia a intepretação histórica dos valores práticos. Ele será identificado no interior da interpretação de Max Weber tanto dos fenômenos éticos como estéticos. Tal como o subtítulo sugere, trata-se de uma investigação em duas instâncias; a primeira abordará a fragmentação estética, o surgimento de valores conflitantes segundo os fenômenos do campo da arte. A segunda parte abordará a crise ética, tomando essa expressão no seu sentido mais literal, como um rompimento, uma cisão no mundo ético. Essas duas interpretações poderão ser justapostas por se remeterem tanto ao diagnóstico de Weber de um politeísmo, como ao problema da teodiceia. Uma vez que a teoria weberiana dos valores for propriamente identificada, ela poderá então nos conduzir a uma conclusão acerca da relação entre a interpretação espiritualista e materialista que compõe o principal interesse de Max Weber na ética econômica das religiões mundiais.

Submitted by Geandra Rodrigues (geandrar@gmail.com) on 2018-05-17T12:55:38Z No. of bitstreams: 1 rafaeldecastrolins.pdf: 1654542 bytes, checksum: 80d0563141064395821f3394ca631d28 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-05-22T13:58:43Z (GMT) No. of bitstreams: 1 rafaeldecastrolins.pdf: 1654542 bytes, checksum: 80d0563141064395821f3394ca631d28 (MD5) / Made available in DSpace on 2018-05-22T13:58:43Z (GMT). No. of bitstreams: 1 rafaeldecastrolins.pdf: 1654542 bytes, checksum: 80d0563141064395821f3394ca631d28 (MD5) Previous issue date: 2017-02-22 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O trabalho de pesquisa concentrou-se na análise de seletas obras do literato franco-argelino Albert Camus, com vistas no trato camusiano ao que tange o imaginário religioso cristão do século XX. Inicialmente, fez-se uma passagem analítica pelo Teatro do Absurdo – as peças Calígula e O Equívoco – a fim de retratar a concepção camusiana da divindade cristã sob o prisma da negação. O passo seguinte concentrou-se sobre o romance A Peste, à procura da percepção camusiana acerca da santidade sem Deus. No Teatro do Absurdo Deus fora representado em termos de silêncio, instituindo assim uma forma peculiar de escatologia negativa. No romance A Peste o silêncio de Deus precede e impele à santidade sem Deus. Nesse sentido, a pesquisa pôde realçar o itinerário lítero-dramático a partir do silêncio de Deus à santidade sem Deus. Os conceitos basilares do pensamento camusiano, Absurdo e Revolta, foram delimitados no que diz respeito à religião cristã e reduzidos, portanto, aos aspectos do silêncio e da santidade. Ao retratá-la em termos de opacidade, a Pergunta Deus fora abandonada no Teatro do Absurdo para dar lugar à pergunta pela santidade sem Deus em A Peste. Sob a influência da Guerra, Camus esboçou um mundo em ocaso, regido por forças trágicas, e acima dele um Deus omisso que se cala diante do espetáculo da morte. Não obstante, para Camus a Revolta é o único resultado lógico da constatação do Absurdo, por isso A Peste traduz-se em seguir moralmente em oposição à miséria e à morte, sem esperar de Deus senão o seu silêncio. Neste rompante de resistência à morte desponta o personagem tipo do romance, o Santo sem Deus. Por último fitou-se a moral do Santo sem Deus. Provida de compaixão e destituída de esperanças, a moral do Santo camusiano nasce da experiência sensível com o sofrimento, ela se sustém essencialmente sobre o horror à morte e o escândalo inexpiável na presença do mal. / The research paper was concentrated at the analysis of selected works of Albert Camus, a litter French-Algerian, seen at the treaty to the 20th century Christian religious imaginary. At the first hand, it was made an analytical passage at the Theater of the Absurd – the dramas Caligula and The Misunderstanding – in order to report the camusian conception of the Christian divinity. Under the denial‘s prism. At the second hand, it was concentrated on the novel The Plague, looking for the camusian perception about holiness without God. At the Theater of the Absurd, God was represented in silence terms. Thus, constituting a peculiar form of negative eschatology. At the novel The Plague, the God‘s silence precedes and impels holiness without God. In this sense, the research could focus on the litter-dramatic itinerary by God‘s silence to the holiness without God. The basic concepts of camusian thought, Absurd and Revolt, were delimited. Concerning to the Christian religion and reduced, thus, to the silence and holiness aspects. Retracting in the opacity terms, The God Question, were left on the Theater of the Absurd to give a place to the question about holiness with no God in The Plague. Under war‘s influence, Camus outlined a world in decay, governed by tragic force, and above it there was a missing God who stay in silence in front of the death spectacle. Despite, for Camus the Revolt is the only logic result of Absurd‘s confirmation, because of it, The Plague translate it by following morally in opposition to misery and death, without waiting God than him silence. In this outburst death‘s resistance rises the typical novel character, the holy without God. At the end, the moral in holy without God was focused. It was provided by compassion and hope deprived, the camusian holy was born by the sensible experience with suffering, it is held, essentially, by the horror of death and inexpiable scandal in the madness presence.

Cette étude propose une exploration des stylèmes récurrents dans les écrits de Leibniz, dédiés aux thèmes de la théodicée. L’analyse répond à une triple exigence : répertorier les stylèmes leibniziens les plus fréquents, en retracer les sources et les modèles pour ainsi identifier leur fonction logique et leur rôle architectonique à l’intérieur des structures textuelles. L’étude est articulée selon trois grands chapitres qui correspondent aux différentes phases génétiques marquant l’évolution de la réflexion leibnizienne sur ces thèmes et, corrélativement, aux trois ordres de phénomènes stylistiques avec lesquels l’analyse textuelle a coutume de se confronter : les champs notionnels et sémantiques ainsi que les figures microstructurales et macrostructurales. Parallèlement, cette recherche entreprend une critique de la littérature dédiée à la tropologie leibnizienne. L’idée centrale de ce travail – qui se détache méthodologiquement de la discipline appelée Literature&Science autant qu’il se détache des présuposés théoriques admis par G.G. Granger dans son Essai d’un philosophie du style – est d’emprunter les techniques analytiques utilisées dans le champs de la stylistique littéraire pour révéler les structures sous-jacentees à l’architecture des textes leibniziens. L’enquête, conduite à partir de ces présuposés, a permis de contribuer à éclaircir certains des problématiques de la philosophie leibnizienne les plus débattues par la critique, notamment la supposée adhésion du jeune Leibniz au volontarisme, l’interprétation de la célèbre image des deux labyrinthes et certaines oscillations théoriques persistantes dans les écrits de théodicée de l’âge mature. / This thesis offers a systematic exploration of the recurring stylemes in Leibniz’ works wich are dedicated to the theodicy topics.The analysis answers to a triple requirement: to catalogue the most frequent stylemes; to track the fonts and patterns out of them and to identify their logical function and architectonic role within the text structures.The study is set up in three main chapters, which correspond to the three different phases in the evolution of Leibniz’s thought, likewise to the three orders of stylistics phenomena which the text analytics usually confronts with: semantic and notion fields and macro-level and micro-level figures. In parallel, the research conducts a critical confront with the literature dedicated to Leibniz tropology,The central idea of this study – which distances itself methodologically from the discipline called Literature&Science as much as from the theoretical presuppositions endorsed by G.G. Granger in his Essai d’une philosophie du style (1968) – is to borrow the analytic techniques used in the literary stylistics field in order to disclose the structures which are subjacent to Leibniz texts’ architecture. The research based on such assumption contributed to clarify some core issues of Leibniz philosophy among the most frequently debated by critics: the supposed adhesion of young Leibniz to voluntarism, the interpretation of two the labyrinths and certain theoretical persistent oscillations in the theodicy writings of maturity period.

In this thesis I compare the views of Joseph de Maistre and Fyodor Dostoyevsky with regard to the relation between modernity and the theologico-political problem. I integrate this comparison within the general context of the reflection concerning modernity and the theologico-political problem, as well as within the context of two Christian theological traditions, Catholic and Orthodox, on the basis of which the two authors develop their religious and political thought. In particular, I analyze the views of the two authors with regard to the origins and the defining traits of modernity. Likewise, I present their opinions concerning the consequences which are inherent in the modern project. Viewing modernity first and foremost as an attempt to build a secular world that would define itself by its opposition to what both authors regard as authentic Christianity, Maistre and Dostoyevsky emphasize the fact that, having theological origins that mark the totality of its becoming, modernity should be understood on the basis of a theologico-political reflection. Associating the modern ambition to build a secular world with the fate of the biblical Tower of Babel, both authors adopt a prophetic posture, announcing the collapse of the modern project as well as the ultimate eschatological resolution of the modern crisis. Yet, the two authors are differentiated by their interpretations of the relation between modernity and the theologico-political problem, identifying differently the theological origins of the modern crisis. In this sense, while according to Maistre modernity originates in the Protestant Reformation, for Dostoyevsky, modernity’s origins must be located in the transformations of Western Christianity that have finally lead to the latter’s separation from Eastern Orthodoxy. These differences of interpretation lead to the articulation of two different responses to the modern crisis, which are rooted in two different Christian theological traditions. Consequently, if in reaction to the modern crisis Maistre affirms the Catholic principle of authority, whose highest expression is the concept of papal infallibility, Dostoyevsky opposes to this crisis the Orthodox principle of brotherhood in Christ. The critique of modernity culminates in the thought of the two authors with an approach of the complex and troubling problem of theodicy, which, Maistre and Dostoyevsky believe, stands at the origin of the modern opposition to Christianity and its traditional institutions.

For many decades, violence that is perpetuated by parents and loved ones against children in the name of physical child discipline or corporal punishment, has been a major concern for various governments and church leaders among most nations of the world. This does not only take into account hitting or beating a child with a stick, belt, slapping, or choking, but also spanking; especially when it is aggressive or excessive (Bradshaw 2009; Straus 1994; Kanyandago in Waruta & Kinoti 2005, Wolfe 1991; Carl 1985). A very prominent and highly respected religious figure, here in South Africa, Archbishop Emeritus Desmond Tutu, made the following notable assertion to show his support towards the elimination of the practice of corporal punishment in the home: I support the Global Initiative to eliminate all corporal punishment at home, at school, in institutions and community. … Progress towards abolishing corporal punishment is being made, but millions of the world’s children still suffer from humiliating acts of violence and these violations …can have serious lifelong effects. Violence begets violence and we shall reap whirlwind. Children can be disciplined without violence that instills fear and misery, and I look forward to church communities working with other organizations to… make progress towards ending all forms of violence against children. If we really want a peaceful and compassionate world, we need to build communities of trust where all children are respected, where home and school are safe places to be and where discipline is taught by example” (http://www.rapcan.org.za/wgpd/documents: Waterhouse 2012. Retrieved 23th February 2013). However, in spite of the various voices and movements against corporal punishment of children; especially the aggressive form of this practice (as will be analyzed later on in this study), the practice is still a common phenomenon in many African countries, including South Africa. Furthermore, as some research studies have shown, a literalistic view of certain texts of Scriptures in the OT (which are mostly from the Book of Proverbs) do not only seem to influence the widespread of corporal punishment of children, but also the abuse of this form of physical discipline (e.g., Prov. 13:24; 22:15; 23:13-14, 22:15) (Bradshaw 2009; Capps 1995; Straus 1994; Greven 1991). This assumption seems plausible, seeing that as Tripp T & Tripp M (2008:138) rightly allude to, as Christians, “God’s Word is our rule for faith and practice.” The authors, also expressed that, “the Biblical laws and standards sound oppressive and strict in our lawless, arrogant, twenty-first century culture.” However, it is important to also acknowledge that we, as Christians, can be wrong in our interpretation and application of certain Scriptures; thereby, leading to flawed practices (Pohlmann 2007; Pollard 1997). As Pollard (1997:91) has rightly observed, “Clearly, both personal experience and church history teach us that we can be wrong. It is vital, then, that we have a genuine humility as Christians. We must recognize our fallibility, and constantly reassess what we believe.” In other words, there are many well-meaning Christian parents who have put their children in harm’s way by frequently administering spanking to them in ways that are, evidently, excessive or aggressive: while claiming that they are obeying scriptural injunction on child discipline, and are also doing it for the moral and ethical good of their children (Bradshaw 2009; Greven 1991). The researcher, himself, was brought up in a Christian home; where the use and abuse of both high violence (e.g., beating a child with belt, stick, etc) and low violence (e.g., forcefully beating a child with bear hand) methods of physical child discipline were the order of the day (or a frequent occurrence). Furthermore, his well-meaning father often seemed to find justification for his actions based on scriptural grounds. Incidentally, the researcher noticed that this form of child discipline also seems to be widely used by many parents in his local church and many other Christian parents, whom he has come in contact with. And many of these parents seem not to be aware of the immediate and long term negative effects that aggressive corporeal punishment has on their children. The widespread of this phenomenon (corporeal punishment of children) and the traumatic impact it has on children, has led the researcher to do this research study in his local church context (a Pentecostal church), and to develop/propose a biblically sound or balanced model of pastoral care that can help pastors in rendering effective care, to those faced with this problem situation within the church. The theoretical frame work of this research study is based on Pollard’s model of positive deconstruction, as well as some contributions from Straus’ book Beating the Devil out of Them; Corporal Punishment in American Families. The purpose for choosing Pollard’s model of positive deconstruction was to help the researcher in: 1) Identifying the underlying worldview. 2) Analyzing the worldview. 3) Affirming the elements of truth in it (as every world view has some truth in it that needs to be recognizes and affirmed, which makes the process positive and 4) discovering the error in the worldview. These are the four elements in the process of positive deconstruction, as proposed by Pollard. Straus explores the phenomenon of corporal punishment and the traumatic effects of this method of child discipline both in term of its immediate and long term harm (later in life or in adulthood) psychological harm to children. The research methodology that was employed by the researcher in carrying out this research study is qualitative. Consequently, questionnaires were given out to 50 parents in the researcher’s church to fill. Also, one-on-one interviews were arranged with four parents, two children, and also with two pastoral caregivers in the church, on the issues of corporal punishment and child abuse within the Christian home. / Dissertation (MA Theol)--University of Pretoria, 2013. / gm2014 / Practical Theology / unrestricted

No description available.

The thesis explores the subject of purgatory and its relative value for modern people. It summarises: 1. The manner in which biblical texts used to underpin the doctrine; 2. The history of the doctrine within the Roman Catholic Church and the reaction to it during the Reformation and beyond; and 3. Contemporary formulations of purgatory and purgatory-like ideas. The thesis argues, from several perspectives, that a modern formulation of the doctrine is: 1. Reasonable; 2. Biblically consistent; 3. Meets the criteria of an established Tradition at practice within the Church; and 4. Is capable of assisting people in understanding and appreciating the existential questions of death and the after life. The thesis is approached from the angle of a Legal Counsel presenting an argument for acceptance of the thesis. / SYS THEOLOGY & THEOL ETHICS / MTH (SYSTEMATIC THEOLOGY)

Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: This dissertation is a theological-ethical study of suffering and God in relation to the war in Sudan. It examines historical, political, socio-economic and religious factors behind one of the longest wars of Africa. Over the last forty years, Sudan, the largest country in Africa has intermittently been at war with itself. This bitter conflict, pitting the predominantly Moslem north against Christian and animist south, has devastated communities, families as well as basic socio-economic infrastructure and has turned this potentially rich land into one of the most impoverished and heavily indebted countries in Sub-Saharan Africa. From 1983 to the present, this war of attrition has claimed nearly two million lives and displaced double that figure of people from their homes, scattering them all over the globe. But in the midst of this human catastrophe, the church has grown enormously. It has one of the fastest growth rates in Africa today. In its struggle with faith and the reality of suffering, the church in Sudan variedly interprets its predicament if only to make sense of this sordid experience. In that regard, it interprets suffering as divine judgement and as a direct result of a cosmic conflict between God and the forces of evil. At the same time, the church pleads with God for his intervention and deliverance. Thus, the image of God as Judge-Deliverer largely dominates the theology and worship of the suffering church in the war-torn country. This seems to be the major theme of more than 1 500 Bor Dinka new songs, composed in the war. To place the suffering of the church in Sudan in the larger context of Christian theology, this dissertation briefly looks at the problem of evil and suffering in 'classical theology', examining the thought of Augustine, Luther and Calvin as well as the paradigm shift in the optimism of the Enlightenment. Similarly, this dissertation takes a brieW look at 'alternative theodicies' that followed the collapse of the fine edifice of the Age of Reason and the dereliction of the world wars and natural disasters. In this category is to be found the dialectic theology of Karl Barth and Ji.irgen Moltmann. The praxis of Liberation Theology is also briefly explored as a response to suffering. GC Berkouwer's 'believing theodicy' is examined as a theological and Biblical critique of the whole project of theodicy as a wrongheaded enterprise vainly trying to justify the ways of God to man instead of the reverse. The African traditional view of suffering and evil is explored as a sharp contrast to the Western view. Looking at the Scripture, this work identifies five ways the Bible addresses the problem of evil and suffering. In the Bible, suffering may come as a punishment for sin or as a disciplinary measure from God or as a test of faith or faithfulness or as a price of choosing to follow Jesus or simply as innocent as in the case of Job. Admitting to the apparent mystery and insolubility of the problem of evil, this dissertation, finally, proposes the cross, community, character and hope as the only viable framework of transcending and transforming suffering. It argues in that regard that the incarnation is the distinctively Christian answer to the problem of evil and suffering in which that transcending and transforming can be effected. Within the framework of the cross, community, character and hope suffering can be transcended and transformed into the highest good possible in this life. The cross reminds those who suffer that God has done and will do something about suffering and that he does not abandon us in suffering. The community absorbs suffering and helps the victim through the ordeal. Character is formed and toughened as the sufferer chooses to respond appropriately to suffering. Hope tells us that suffering shall be ultimately overcome and a new order of things shall be ushered in, thus spurring us on to participate in the present as we anticipate that bright future. / AFRIKAANSE OPSOMMING: Hierdie proefskrif is 'n teologies-etiese studie van lyding en God in verhouding tot die oorlog in Soedan. Dit ondersoek die historiese, politiese, sosio-ekonomiese en godsdienstige faktore agter een van die langdurigste oorloe in Afrika. Soedan, die grootste land in Afrika, is oor die afgelope veertig jaar ononderbroke in oorlog met sigself gewikkel. Hierdie bittere konflik, waarin die hoofsaaklik Moslem Noorde die Christen en animistiese Suidelike deel van die land teenstaan, het gemeenskappe en gesinne verwoes, sowel as die basiese sosio-ekonomiese infrastruktuur, en het sodoende hierdie potensieel ryk land omskep in een van die armoedigste lande, met een van die swaarste skuldelaste, in Afrika benede die Sahara. Vanaf 1983 tot op hede het hierdie uitputtingsoorlog amper twee miljoen lewens geeis, terwyl dit tweemaal sovee! mense van hul tuistes verplaas en hul wereldwyd versprei het. Ter midde van hierdie menslike katastrofe het kerklidmaatskap ontsaglik toegeneem. Die groeitempo is inderdaad tans een van die hoogstes in Afrika. In sy worsteling met die geloof en die realiteit van lyding interpreteer die kerk in Soedan sy toestand op 'n verskeidenheid van wyses, in 'n poging om sodoende van hierdie haglike omstandighede sin te maak. Lyding word interpreteer as die strafgerig van God, en as 'n direkte gevolg van die kosmiese konflik tussen God en die bose magte. Gelyktydig pleit die kerk met God vir sy ingryping en verlossing. Die siening van God as Regter- Verlosser is dus oorheersend in die teologie en aanbidding van die lydende kerk in 'n oorloggeteisterde land. Dit blyk die hooftema te wees van die meer as 1 500 Bor Dinka liedere wat ontstaan het gedurende die oorlog. Om die Iyding van die kerk in Soedan binne die groter konteks van die Christelike Teologie te plaas, word die probleem van die bose en Iyding in die klassieke teologie in hierdie proefskrif kortliks behandel. Die denke van Augustinus, Luther en Calvyn, sowel as die paradigmaverskuiwing wat gepaard gegaan het met die optimisme van die Verligting, word ondersoek. Hierdie proefskrif beskou ook kortliks die alternatiewe godslere wat gevolg het op die ineenstorting van die agttiende eeu se "Age of Reason" asook die verwaarlosing and ontwrigting van die wereldoorloe en verskeie natuurrampe. In hierdie kategorie vind ons die dialektiese teologie van Karl Barth en Jurgen Moltmann. Die praktyk van die Bevrydingsteologie word ook kortliks ondersoek as reaksie op Iyding. GC Berkouwer se 'believing theodicy' word ondersoek as teologiese en Bybelse kritiek op die hele projek van godsleer as 'n aweregse onderneming wat vergeefs probeer om die werkwyse van God te regverdig vir die mens, in plaas van die teenoorgestelde. Die tradisionele Africa-siening van lyding en die bose word ook ondersoek, as skerp kontras met die Westerse siening. Vanuit die Skrif, identifiseer hierdie studie vyf wyses waarop die probleem van die bose en lyding in die Bybel aangespreek word. In die Bybel is lyding In straf vir sonde, In tugmaatreel van God, In toets van geloof oftrou of die prys wat geeis word vir die keuse om Jesus te volg. Andersins, kan die mens heeltemal onskuldig wees, soos in die geval van Job. Hierdie proefskrif erken dat die probleem van die bose raaiselagtig en skynbaar onoplosbaar is. Die kruis, die gemeenskap, karakter, en hoop word uiteindelik voorgestel as die enigste gangbare raamwerk vir die transendering en transformasie van lyding. Daar word geredeneer dat in hierdie verband die opstanding die kenmerkende Christel ike antwoord op die probleeem van die bose en lyding bied, waarbinne hierdie transendering en transformasie kan geskied. Binne die raamwerk van die kruis, die gemeenskap, karakter en hoop, kan die mens lyding transendeer en dit transformeer tot die hoogste moontlike goed in hierdie lewe. Die kruis herinner die lydendes dat God reeds iets gedoen het, en nog sal doen omtrent lyding, en dat Hy ons nie in ons lyding sal verlaat nie. Die gemeenskap absorbeer lyding, en help die slagoffer deur die beproewing. Karakter word gevorm en geslyp soos die lydende kies om op geskikte wyse te reageer op die lyding. Die hoop verkondig die uiteindelike oorwinning oor lyding, en die begin van In nuwe bedeling; dus word ons aangespoor om deel te neem aan die aksie van die hede terwyl ons op daardie helder toekoms wag.