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Die proses van heling en versoening : 'n pastoraal-hermeneutiese ondersoek van die dinamika tussen slagoffer en oortreder binne 'n post-wvk periodeThesnaar, Christoffel Hendrik,1966- 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: In this study the process of healing and reconciliation between the victim and the
offender in a post-TRC period in South Africa is being investigated with a view to the
challenge it poses to pastoral care. The focus is specifically on the post-TRC period
rather than the period during which the TRC operated. The post-TRC period is a
period where the truth about the apartheid past is partially known, where guilt and
mourning are part of the offender's struggle, where suffering, in all areas of life, is part
of the victims survival, where there is an understanding of the emotions victims and
offenders experience, where restitution and reconstruction create a new vision and
orientation for victims and offenders and where the church is able to interpret the past,
present and future in order make healing and reconciliation a reality. To accomplish
healing and reconciliation between victims and offenders in the post-TRC period is
regarded as crucially important in order to ensure that the atrocities of the past, in some
form or another, will not be repeated.
To ensure that healing and reconciliation between the victim and the offender is
accomplished on a personal and a public level, it is necessary to gain a clear
understanding of the practical situation of the victim and the offender. It was found that
the terms "victim" and "offender" have to be conceived in a comprehensive way in view
of the socio-political context of South Africa, and that guilt forms a core element, which
calls for great sensitivity and empathy on the part of pastoral care. Within this
comprehensive understanding it was also found that guilt is not to be conceived and
explained merely psychologically and socially, but also theologically. For this reason it
is crucial to conceive of victims and offenders within their context and to comprehend
the real impact of guilt, suffering and mourning. Although these experiences take place
on different levels, they form an indispensable indicator for achieving healing and
reconciliation in South Africa (chapter 2).
For reconciliation and healing to be realized between victim and offender it is essential,
furthermore, that both should face the truth of what occurred in the past. In this regard
it is necessary that truth should not be considered as mere verifiable facts. Rather, truth
should be conceived as a process of interpretation aimed at the revealing of meaning within certain relations, contexts and experiences. Apart from having a liberating effect,
truth is also a prerequisite for reconciliation (chapter 3).
Subsequently, the influence of pastoral theologies on healing and reconciliation between
victim and offender is discussed. It was found that pastoral care, to render a significant
contribution to healing and reconciliation in South Africa, should make the paradigmatic
shift from an individual client-centred pastoral approach to a hermeneutic cultural
approach. It is essential for healing and reconciliation to be broadened from a mere
subjective/individual understanding thereof, to healing and reconciliation as a systemic
process of understanding and interpretation (hermeneutical) that is connected to social
relations and inculturation. To ensure that this hermeneutic of reconciliation will have
an impact on the practical post-TRC situation, it should be supplemented by a doing
theology, functioning within a wisdom perspective; id est, a creative programme to bring
together victims and offenders, as well as those who have been existentially effected by
(the wounds caused by) apartheid (chapter 4).
Finally, for remembering and storytelling to take place, and be significant for the process
of healing and reconciliation between victim and offender, it is essential that it must be
embedded in a practical-theological ecclesiology within which the church can serve as a
forum for healing and reconciliation. To achieve healing and reconciliation, a liturgy of
healing is proposed. It is important that the content and form of a liturgy of healing be
determined by the following core elements: remembering, forgiveness, and the use of
metaphors, symbols and rituals. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die proses van heling en versoening tussen slagoffer en
oortreder in 'n post-WVK periode in Suid-Afrika met die oog op die uitdaging wat dit
vir die pastoraat inhou. Die studie fokus doelbewus op die post-WVK periode en nie
op die termyn waartydens die WVK geopereer het nie. Die post-WVK periode is 'n
periode waar die waarheid aangaande die apartheidverlede deels bekend is, waar skuld
en rou deel van die oortreder se worsteling is, waar lyding, op alle gebiede van die lewe,
steeds deel van die slagoffer se oorlewing is, waar daar meer begrip moet wees vir die
emosies wat slagoffers en oortreders beleef, waar restitusie en rekonstruksie 'n nuwe visie
en orientasie skep vir slagoffers en oortreders en waar die kerk die verlede, hede en
toekoms moet interpreteer sodat heling en versoening 'n realiteit kan word. Om heling
en versoening tussen slagoffers en oortreders in die post-WVK periode te bewerkstellig
is naamlik van kardinale belang ten einde te verseker dat die wandade van die verlede
nie in een of ander vorm herhaal sal word nie.
Om te verseker dat heling en versoening tussen slagoffer en oortreder op persoonlike en
publieke vlak bewerkstellig kan word, is dit noodsaaklik om duidelikheid te verkry oor
die praktiese situasie van slagoffer en oortreder. Daar is bevind dat die terme 'slagoffer'
en 'oortreder' omvattend verstaan moet word in die lig van die sosio-politieke konteks
van Suid-Afrika en dat skuld 'n kernelement vorm wat die pastoraat met sensitiwiteit en
begrip sal moet hanteer. Binne hierdie omvattende verstaan is bevind dat skuld nie net
psigologies en sosiaal verklaar en verstaan moet word nie maar ook teologies. Om
hierdie rede is dit deurslaggewend om slagoffers en oortreders binne konteks te verstaan
en die impak wat skuld, lyding en rou gelaat het te begryp. Hoewel hierdie belewenisse
-'"
op verskillende vlakke gelee is, is die verstaan van beide slagoffers en oortreders 'n
onontbeerlike indikator vir die bereiking van heling en versoening in Suid-Afrika
(hoofstuk 2).
Vir versoening en heling om tussen slagoffer en oortreder plaas te vind is dit verder
wesenlik dat albei die waarheid aangaande dit wat in die verlede gebeur het in die oe
moet kyk. In die verband is dit bepalend om waarheid nie te beskou as 'n verifieerbare feit me, maar as In proses van interpretasie wat geng IS op SIll ontsluiting binne
bepaalde relasies, kontekste en belewenisse. Behalwe dat waarheid bevryding bring, is
waarbeid ook In primere vereiste vir versoening (hoofstuk 3).
Die invloed van pastorale teologiee op heling en versoening tussen oortreder en slagoffer
is vervolgens bespreek. Daar is bevind dat die pastoraat, indien dit In wesenlike bydrae
wil maak tot heling en versoening in Suid-Afrika, In paradigmatiese verskuiwing sal moet
maak vanaf In individuele klient-gesentreerde pastorale benadering na In hermeneutieskulturele
benadering. Dit is essensieel dat he ling en versoening verb reed behoort te
word vanaf In bloot subjektiewe/individuele verstaan daarvan, na heling en versoening as
In sistemiese proses van verstaan en interpretasie (hermeneuties) wat aan sosiale
verhoudinge en inkulturasie gekoppel is. Om te verseker dat bierdie hermeneutiek van
versoening In impak sal he op die post-WVK praktyk, sal dit aangevul moet word met
In daadteologie wat binne In wysheidsperspektief funksioneer, dit wil se In kreatiewe
program om oortreders en slagoffers asook mense wat eksistensieel geraak is deur die
wonde van apartheid bymekaar te bring (boofstuk 4).
Vir herinnering en storievertelling om plaas te vind en betekenis te he vir die helingsen
versoeningsproses tussen oortreder en slagoffer, is dit ten slotte wesenlik dat dit
ingebed moet wees in In prakties-teologiese ekklesiologie waarbinne die kerk kan dien
as In forum vir be ling en versoening. Om heling en versoening te kan vermag, stel die
navorsing In liturgie van heling voor. Dit is van belang dat die inhoud en vorm van In
liturgie van beling deur die volgende kemelemente bepaal behoort te word: herinnering,
vergifnis, en die gebruik van metafore, simbole en rituele (hoofstuk 5).
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Sacred time in early Christian Ireland : the Nauigatio and the Céli Dé in dialogue to explore the theologies of time and the liturgy of the hours in pre-Viking IrelandRumsey, Patricia January 2006 (has links)
No description available.
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Perspective vol. 10 no. 4 (Jun 1976)Fernhout, Harry, De Graaff, Arnold H., Zuidervaart, Lambert 30 June 1976 (has links)
No description available.
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Perspective vol. 10 no. 4 (Jun 1976) / Perspective: Newsletter of the Association for the Advancement of Christian ScholarshipFernhout, Harry, De Graaff, Arnold H., Zuidervaart, Lambert 26 March 2013 (has links)
No description available.
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Omsorg och mänsklig värdighet : teoretiska och empiriska perspektiv på förbättringsarbete i Svenska kyrkan med inriktning på begravningar /Persenius, Ingrid, January 2006 (has links)
Diss. Uppsala : Uppsala universitet, 2006.
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Das Verhältnis junger Erwachsener zum Gottesdienst : empirische Studien zur Situation in Ostdeutschland und Konsequenzen für das gottesdienstliche Handeln /Roßner, Benjamin. January 2005 (has links)
Univ., Diss.--Leipzig. / Literaturverzeichnis S. 379 - 398.
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Amen in Old Testament liturgical texts : a study of its meaning and later development as a plea for ecumenical understandingFlor, Elmer Nicodemo 11 1900 (has links)
Amen is the Hebrew word best known and most widely used in world religions even today. Its
importance as a meaningful expression throughout biblical texts is given thorough study as well
as its transmission throughout religious history. It has been transliterated and integrated into
the prayers and liturgy of about every Christian church.
In this thesis amen is traced down to its usage in Old Testament texts selected according to
their liturgical setting. After examining the three sets of texts, progressive development stages
have been produced. The first text of Deuteronomy 27 was basically a ceremony of civil nature
for a Covenant commitment. All tribes of Israel were present and the amen response was
stipulated to confirm their allegiance to Yahweh and to acknowledge the curses threatened.
The second stage in the development of amen in Old Testament worship is an expected, not
stipulated response to answer a doxology or a prayer. At this stage amen was pronounced by
the worshipping congregation in cultic situations in general, particularly in the Psalms. A third
and more developed liturgical response can be found in the spontaneous double amen spoken
by the returnees from exile gathered for the reading of the Law session at Nehemiah's time.
Amen had become a thriving force and a joyful outburst - not demanded, not simply expected,
but spontaneous in the believers' response to Yahweh's guidance and love.
The New Testament and Christians of all times inherited and adopted the same Hebrew word and sound of amen as confirmation and praise. A proposal is made in this study to set amen as
a causal connection with the One who loved mankind first. The proposed derivation of amen from the Hiphil Imperative remits its origin to a causative plea, and persuades people to believe
in what they have just heard or said, namely, that Jesus Christ is God's amen for the salvation
of all mankind. Christians of all times and places should join in the praise of God through the
same faith in His Amen. Thus amen becomes a binding concept for ecumenical understanding. / Biblical and Ancient Studies / D. Th. (Old Testament)
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Heraldica Liturgicae : Liturgisk heraldik i två svenska sockenkyrkor på senmedeltidenSärnqvist, Zakharias January 2023 (has links)
This study looks at the roles and functions of heraldry in two parish churches in medieval Sweden. The study does this by hermeneutically relating the extant heraldic inventories of the churches to their historical contexts, specifically the view of the church as a multidimensional space and the understanding of the church as part of a constructed social landscape. Furthermore, the study aims to determine the relationship between heraldic art in churches and the legal relationship between that church and the armiger. These legal relationships include that of a bishop to his canon collegiate, the king to the church, and the patronus to his church. Lastly the study also attempts to determine the extent of the liturgical role of heraldry in these two churches by relating the extant heraldic inventories of the churches to the local liturgy of the early 16th century. The results show that heraldry has been used to legitimise power and give a sense of continuity in the transfer of power over the churches. The heraldry has also been found to express piety by allowing the armiger to be heraldically present within the chancel and in liturgical connection to the Eucharist. The study makes no explicit link between any form of heraldry in the church and any particular legal relationship to said church, but maintains that the award of patronage over a church and of having heraldic presence in a church both stem from donations to the church and its works. The study links the liturgical role of heraldry in the burial rite of a knight with St. Briget of Sweden’s view of the knights shield as a symbol for their vow to protect the church and her ideals. The subsequent tradition of mounting a deceased knight’s shield in the church is then interpreted as a continual sign of that vow and of the knight’s continued heraldic presence withing the parish. The presence of arma Christi within the extant heraldic inventories can be interpreted as a manifestation of the ideals of the church, while other coats of arms are subservient to that of the Christ. Arma Christi furthermore serve to legitimise heraldic presence as mystical presence in a way similar to liturgical icons.
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Towards a "liturgical missiology": perspectives on music in Lutheran mission work in South AfricaSteinert, Claudio 31 October 2003 (has links)
This doctoral thesis claims the vital significance of music in mission work, particularly from the Lutheran point of view. It, therefore, calls for a liturgical missiology which would positively affect missionary efforts, especially in the African mission context.
After giving a theological foundation - the doctrine of the Trinity - and the concept of the missio Dei as its missiological basis, the thesis investigates its topic from different angles: Luther and music, music in the work of the Hermannsburg Mission in the region of the ELCSA-Western Diocese, the role of music in African culture and spirituality, some qualities of music relevant to mission and a few musical steps to approach the future of music in mission. These analyses corroborate music's importance in future Lutheran mission designed for the African context.
Examining Luther's stance towards music, a strong affinity to music is recognised, both theoretically and practically. While interpreting music theologically, Luther employs music in his liturgical, educational and reforming efforts. However, the example of the Lutheran Hermannsburg Mission shows a usage of music without a proper theoretical foundation, as well as only partial efforts at contextualisation. In Africa, music plays a prominent role in the interpretation and expression of life and religion indicated in the Tswana choruses; music represents the wholeness of African existence symbolising the paradigm of harmony. Further, in mission, music's qualities, such as its cultural-social, symbolic, ritualistic and community-building qualities, support the integration of the convert into a fundamental relationship between the missio Dei and the missiones ecclesiae. With the help of a musica missionis, which includes missiological music and missionary music, the practice of future mission can be approached successfully; for instance, through the Africanisation of the Lutheran mission liturgy based on a context-musicology.
Thus, a liturgically orientated theology of mission, meditating deeply on music's qualities (music being one essential element of Lutheran worship), has the potential to develop into a future liturgical missiology. This musical-liturgical approach to mission is encouraged by this thesis. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)
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Towards a "liturgical missiology": perspectives on music in Lutheran mission work in South AfricaSteinert, Claudio 31 October 2003 (has links)
This doctoral thesis claims the vital significance of music in mission work, particularly from the Lutheran point of view. It, therefore, calls for a liturgical missiology which would positively affect missionary efforts, especially in the African mission context.
After giving a theological foundation - the doctrine of the Trinity - and the concept of the missio Dei as its missiological basis, the thesis investigates its topic from different angles: Luther and music, music in the work of the Hermannsburg Mission in the region of the ELCSA-Western Diocese, the role of music in African culture and spirituality, some qualities of music relevant to mission and a few musical steps to approach the future of music in mission. These analyses corroborate music's importance in future Lutheran mission designed for the African context.
Examining Luther's stance towards music, a strong affinity to music is recognised, both theoretically and practically. While interpreting music theologically, Luther employs music in his liturgical, educational and reforming efforts. However, the example of the Lutheran Hermannsburg Mission shows a usage of music without a proper theoretical foundation, as well as only partial efforts at contextualisation. In Africa, music plays a prominent role in the interpretation and expression of life and religion indicated in the Tswana choruses; music represents the wholeness of African existence symbolising the paradigm of harmony. Further, in mission, music's qualities, such as its cultural-social, symbolic, ritualistic and community-building qualities, support the integration of the convert into a fundamental relationship between the missio Dei and the missiones ecclesiae. With the help of a musica missionis, which includes missiological music and missionary music, the practice of future mission can be approached successfully; for instance, through the Africanisation of the Lutheran mission liturgy based on a context-musicology.
Thus, a liturgically orientated theology of mission, meditating deeply on music's qualities (music being one essential element of Lutheran worship), has the potential to develop into a future liturgical missiology. This musical-liturgical approach to mission is encouraged by this thesis. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)
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