Denkbeelde oor God by Hosea

Conceptions of God in Hosea: The book Hosea could be characterised as a polemic against particular traits of Israelite religion. According to the book's message Yahweh was deeply involved in Israel's everyday existence. His involvement is presented in tenns of three critically important aspects of His being as the only God: He is God of history, God of nature and He is the High God. The basic premise that Yahweh was the God of Israel's past is common ground between Hosea and his contemporaries, but the prophet's message is that Yahweh also governs the present and future. The Israelites are moreover accused that they depend on the 'baalim' for their natural and agricultural needs. Now Yahweh is proclaimed as the God in command of every aspect of nature and fertility. Although He is a High God, Yahweh is not remote, but close by. He does make a difference and He is very relevant to Israel's everyday existence.Continued 2001 as 'Verbum et Ecclesia'Spine cut of Journal binding and pages scanned on flatbed EPSON Expression 10000 XL; 400dpi; text/lineart - black and white - stored to Tiff Derivation: Abbyy Fine Reader v.9 work with PNG-format (black and white); Photoshop CS3; Adobe Acrobat v.9 Web display format PDFhttp://explore.up.ac.za/record=b102527

Local congregations as facilitators of collective grieving

1.W.S. Boshoff se PhD-proefskrif ‘Gemeentebou en die begeleiding van rouprosesse in ’n konteks van omvattende verandering’ is in 2011 voltooi onder leiding van prof. Malan Nel, Departement Praktiese Teologie, Teologiese Fakulteit, Universiteit van Pretoria.Since 1990 South Africa has been characterised by far-reaching change in all spheres of society. A recent PhD dissertation completed at the University of Pretoria described the loss members of the Dutch Reformed Church (DRC) experience because of the rapid change. Experiences of loss are common enough to be described as collective experiences of a community. Resulting grief processes are long standing and unresolved. Grieving is the normal human response to loss, but many DRC members (and probably the denomination and the whole Afrikaans community), got stuck because of unresolved grief dynamics. The main contribution of this article is to argue that local communities of faith can serve its members and the community by accepting the task to initiate and guide collective grief processes. Intentional grief is seen as a ministry of hope, resulting in a new and more appropriate identity.http://www.ve.org.zahttp://upetd.up.ac.za/thesis/available/etd-10062011-150407/am2013mn201

Gemeentebou en die begeleiding van rouprosesse in ‘n konteks van omvattende verandering (stemme uit drie gemeentes van die NG Kerk se noordelike sinode) (Afrikaans)

This study examines the impact of rapid and multi-faceted change (both domestically and inter-nationally over the past four decades) on the Dutch Reformed Church. 2 February 1990 is taken as a water shed date in the history of South-Africa: a speech in parliament of former president FW de Klerk put South-Africa on a course of fundamental change in all spheres of society. The research problem deals with loss the Afrikaans community experiences as a result of societal change. The result of change and loss is long-lasting, collective grief. Grief is defined as the nor-mal, spontaneous reaction to change and loss. Unresolved grief and nostalgia saps a lot of energy and tends to turn a congregation’s attention to itself, thereby contradicting the sound reformed ecclesiology. There is no appropriate practical theological theory to help congregations address unresolved grief. Change, loss and grief are made focus points for theological reflection and empirical study. The guiding hypothesis states that efforts to build up the local church are more likely to succeed, once the “black holes” of unaddressed grief have been dealt with by a collective and on-going process of mourning. Mourning is defined as an intentional and courageous process of letting go of different losses. It is hard work, but the result of deliberate mourning is growth – and eventually a more appropriate, new identity. Unresolved grief causes congregations to get stuck in survival mode, in stead of reaching out to the nations with the gospel of Jesus Christ. Mourning is an antidote (Hamman 2005:35). The research model of G Heitink (1993) is employed to generate fresh practical theological thinking on the research problem: that congregations fail to live according to their missional identity. The hermeneutical cycle explores the “new” practical theology in the framework of a post-Einstein epistemology, as well as the theory of building up the local church in the framework of an ecosystemic meta-theory. The hermeneutical cycle is concluded with the study of contemporary theories of loss, grief and mourning. The empirical cycle reports the results of a qualitative empirical study in three local congregations of the Northern Synod of the Dutch Reformed Church. A rich description is given of 31 respondents’ experience of loss and grief in the new South-Africa. It is established that unresolved grief indeed impacts negatively on efforts to build up the local church. The strategic cycle searches for practical theological wisdom and for a theory that can guide congregations to more productive responses to change and loss. The research boils down to twelve strategic suggestions for local congregations on how to make collective mourning a normal and on-going part of their ministry. The study concludes with the hypothesis that practical theology can serve the church by developing a theory that integrates intentional mourning and grief work as a necessary and normal aspect of ministry.Thesis (PhD)--University of Pretoria, 2011.Practical Theologyunrestricte

Beweerde massagrafte en grafte buite 'n formele begraafplaas by die Oranjerivierkonsentrasiekamp, Suid-Afrika

The South African or Anglo-Boer War (1899-1902) Orange River Concentration Camp on the farm Doornbult, close to Hopetown in the Northern Cape Province, is one of the best preserved Camps from this War. The history of the Concentration Camp at Doornbult is characterised by its occurring in two phases. At first, from April 1901 to the end of July 1901, the camp was under military control but later, from 1 August 1901 until November 1902, it was placed under civil control. It is known that several people died during the first phase. It was only during the second phase that a formal cemetery was laid out and burials occurred in an organised way. Graves situated outside the formal cemetery were investigated during May 2007 as part of an archaeological project of the Heritage Foundation. About 17 graves were found outside the perimeters of the formal cemetery, and it was clear that these were formal, or organised, burial sites. It presently still remains unclear why these burial sites are located outside of the formal cemetery. It may be connected to a custom that prematurely born or unbaptized children were buried outside cemeteries. The only grave that was completely excavated contained the remains of a prematurely born child, whose remains were buried formally. No evidence was found of existence of mass graves at the Orange River Concentration Camp at Doornbult.Die terrein van die Oranjerivier Konsentrasiekamp op die plaas Doornbult naby Hopetown in die Noordkaap Provinsie, wat uit die Suid-Afrikaanse of Anglo- Boereoorlog (1899-1902) dateer, is een van die bes bewaarde Konsentrasiekampterreine van die Oorlog. Die geskiedenis van die Konsentrasiekamp bestaan uit twee fases. Aanvanklik was die kamp onder militêre beheer (vanaf April 1901), maar later (vanaf 1 Augustus 1901 tot November 1902) is dit onder burgerlike beheer geplaas. Dit is bekend dat verskeie mense in die eerste fase in die kamp dood is. Eers in die tweede fase van die kamp se bestaan is `n formele begraafplaas aangelê en daarna het begrafnisse op ’n geordende basis plaasgevind. Grafte buite die formele begraafplaas is gedurende Mei 2007 as deel van `n groter argeologiese projek van die Erfenisstigting ondersoek. Sowat 17 grafte is buite die formele begraafplaas gevind en dit is duidelik dat die informele gedeelte wel blootgestel is aan `n formele begrafnisproses. Tans is dit onbekend waarom hierdie grafte buite die formele begraafplaas aangelê is. Die vermoede bestaan dat dit verband mag hou met `n eertydse gebruik om vroeggebore en ongedoopte kinders buite `n formele begraafplaas te ruste te lê. Die enigste oorskot wat volledig opgegrawe is, is dié van `n vroeggebore baba, van wie die oorskot formeel begrawe is. Geen aanduidings van die bestaan van massagrafte is by die Oranjerivier Konsentrasiekamp op Doornbult gevind nie.The Heritage Foundation and the National Research Foundation of South Africa (NRF).http://reference.sabinet.co.za/sa_epublication/cultuream201

New politics, new stories, new history : the Chronicler as historian for a new generation

The Chronistic History, consisting of I and II Chronicles, Ezra and Nehemiah, constitutes a new history for the post-exilic Judaean community. These people faced new social and political relities and had to make sense of their history and situation. Central features of the Chronistic History are (in I and II Chronicles) the review of king David's genealogies, the centrality of David's reign and cultic arrangements, which resulted in Solomon's building of the temple, and the history of the kingdom of Judah, with the reigns of Hesekiah and Josiah as focal points. In Ezra and Nehemiah the focal points are the Persian king Cyrus' decree, allowing the Judaeans to return to Jerusalem, the conflict with the people of the land, and the rebuilding of the city walls and temple. The Chronicler's use of history to constitute a new reality for its readers, helped them to visualise a new Judaean community by inclusion and exclusion. This process was not only healing and reconciliatory, but also entailed conflict and animosity.http://explore.up.ac.za/record=b152516

Old Testament literature from the Northern Kingdom (Israel): The presence of northern traditions in the Old Testament

The literature originating from the Northern Kingdom of Israel conveys an important message in terms of the theological themes in the Old Testament. Several of the earliest prophetic characters, such as Elijah, Elisha, Amos and Hosea, were all active in the Northern Kingdom. The political and religious situation of the Northern Kingdom created the context for these prophets, and other authors who shaped the thinking about God in old Israel. There writings can be found in the Pentateuch, Deuteronomy and the Deuteronomistic History, as well as in the books of Amos, Hosea and Deutero-Micha.Continued 2001 as Verbum et Ecclesiahttp://explore.up.ac.za/record=b102527

A war uncovered : human remains from Thabantšho (Maleoskop), South Africa

Thabantšho (also known as Maleoskop) was a royal village, situated near the modern town of Groblersdal, Limpopo Province in South Africa. It is known to have been the residence of the Bakopa chief, Kgoši Boleu. Conflict led to an attack by a Swazi regiment, accompanied by an element of ZAR (Zuid-Afrikaansche Republiek = South African Republic) soldiers on the Bakopa on 10 May 1864. Boleu himself, several members of his family and many Bakopa soldiers, women and. children were killed in the battle, or taken captive. Remains of a rectangular building on Thabantšho were excavated during 2003, 2004 and 2006. Archaeological evidence indicates that this building had been burned down. During excavations human remains were found in several areas in and around the building. Outside, the remains of at least five individuals were found. West of the building the bones were totally disarticulated, but the remains probably represented two individuals – a young adult male and an adult female. South of the building, lying very close to each other and against the wall, the largely articulated remains of three individuals were discovered. These probably belonged to two males and a female. All bones found inside the building were disarticulated, fragmented and severely burned. A minimum number of individuals, based on mandibles or partial mandibles, indicated that the skeletal remains represented at least seven individuals. In addition, some very small bones may have belonged to a baby, which means that at least eight individuals were inside the building when it was burned down. The remains of a small dog (Canis familiaris) were also found in the building. At least 13 people thus died in and around the building on the day of the battle. These results confirm the archival information that the missionaries and survivors were not allowed to bury the dead. The remains were buried at Thabantsho with great public interest on 3 December 2006 by members of the Bakgaga- Bakopa community.The funding for the research of M. Steyn is through the NR

Exhumation and repatriation of the remains of the Ebo 4, Kwanza Sul Province, Angola

Between 23 and 25 November 1975, four South African soldiers died during military involvement (Operation Savannah) in Angola. The events took place near Ebo, in central Angola. At the time, it was impossible for the SAforces to recover the bodies, and the exact location of the graves remained uncertain. Three individuals died when their reconnaissance aircraft was shot down, while the fourth died in an ambush of an armoured car. The aim of this paper is to report on the excavation and repatriation of the remains, illustrating the value of the application of sound forensic archaeological techniques to reconstruct events. The gravesite of three individuals was pointed out by members of the local community and was marked by wreckage on the surface. Severely burned skeletal remains and fragments of the aircraft were excavated at shallow depth. It was clear that these individuals were not formally buried and apparently pieces of wreckage and human remains were dragged into the burial pit. The victims most probably died on impact. The excavation was complex but with careful investigation, three different individuals could be distinguished. Samples were taken for DNA analysis, although extraction was unsuccessful. Despite information from a number of individuals and several test pits, the grave of the fourth individual who had died separately in the armoured car ambush could not be found. The remains of the Ebo individuals were returned to South Africa and placed in theWall of Remembrance at the Voortrekker Monument in Pretoria, thus bringing closure for their relatives.http://www.archaeologysa.co.za/saabam2019Anatom