39 research outputs found
Towards the aesthetics of self-termination (suicide). The spiritual interlude between death (shadow) and life (light)
CITATION: Louw, D. J. 2020. Towards the aesthetics of self-termination (suicide). The spiritual interlude between death (shadow) and life (light). Stellenbosch Theological Journal, 6(2):313-342, doi:10.17570/stj.2020.v6n2.a14.The original publication is available at: http://www.scielo.org.zaTo end one's life (suicide) creates a lot of questions concerning the identity and eventual emotional and spiritual condition of the person. Within a more religious context, the intriguing question surfaces: When a committed believer commits suicide, will such a person still go to heaven? The ethical dilemma evolves around questions regarding right (good/liberation) and wrong (evil/damnation), heaven or hell. Instead of a moral approach, the article opts for an aesthetic approach within the framework of a tragic hermeneutics of self-termination. Instead of applying the notions of âsuicideâ or âself-killing,â the concept of self-termination is proposed. A theology of dereliction is designed to explain the basic assumption: In a Christian spiritual assessment of âsuicide,â the question is not about the how of death and dying but on the being quality of the sufferer. In his forsakenness, the suffocating Christ reframed the ugliness of death into the beauty of dying and termination: Resurrection hope! Several portraits are described from the viewpoint of literature, philosophical and poetic reflections regarding the complexity of the phenomenon of self-termination and its connection to the existential disposition of dreadful anguish; i.e., the ontic and tragic disposition of apathetic unhope (inespoir).Publisher's versio
The hermeneutics of intercultural pastoral care : from 'psyche' to 'position' (Habitus) within the healing dynamics of life (Cura vitae)
CITATION: Louw, D. J. 2010. The hermeneutics of intercultural pastoral care : from 'psyche' to 'position' (Habitus) within the healing dynamics of life (Cura vitae). Scriptura, 103:175-188, doi:10.7833/103-0-597.The original publication is available at http://scriptura.journals.ac.zan a systemic approach to life care (cura vitae), position and habitus becomes more
predominant as guiding constructs in theory formation for a pastoral anthropology than
personality and behaviour and their relatedness to psychoanalyses. It is argued that
habitus is directly connected to the Biblical principle of wisdom (sapientia), as well as to
the spiritual dimension of meaning. In a praxis approach habitus should play a decisive
role in intercultural care. In this regard paradigms and the analyses of the appropriateness
of constructs containing dominant life views and belief systems become extremely
important in the making of a pastoral diagnosis. In this regard an existential approach for
an intercultural pastoral hermeneutics is proposed.http://scriptura.journals.ac.za/pub/article/view/597Publisher's versio
Die estetika van 'n skreeu-lelike, "weerlose God". Skilderkuns as medium in prosesse van teologiesparadigmatiese transformasie â ver-beeld-ende stank (skĂșbalon) vir skandalige on-dank (skandalon)
CITATION: Louw, D. J. 2020. Die estetika van 'n skreeu-lelike, "weerlose God". Skilderkuns as medium in prosesse van teologiesparadigmatiese transformasie â ver-beeld-ende stank (skĂșbalon) vir skandalige on-dank (skandalon). LitNet Akademies, 17(1):298-320.The original publication is available at https://www.litnet.co.zaDie Christelike tradisie het dikwels in die Godsvraagstuk op die vraag gekonsentreer: Wie is
God? Die Godskonsep, veral die al-mag van God, is in verskillende tradisies omskryf in statiese
âomniâ- of âalmagâ-kategorieĂ« wat met ân oorsaak-gevolg-denkskema werk. Die lydingsvraagstuk,
asook huidige prosesse van sosiaal-politieke transformasie, het my genoop om na
ân ander invalshoek te soek. Daar word na die paradigma van estetika gekyk om weg te skuif
van omni-kategorieë (God as pantokrator; Almagtige) na omgee-kategorieë (passio Dei). In
dié verband word twee skilderye uit die Cross-Roads-reeks wat God se solidariteitsdeernis in
ân plakkerskamp uitbeeld, teologies aan die orde gestel. ân Prakties-teologiese hermeneutiek
van kyk (estetiese optiek) word voorgestel met behulp van begrippe vanuit ân Pauliniese
perspektief soos stank (skĂșbalon) en vloek â skandalige on-dank en verwerping (skandalon).
ân Dergelike hermeneutiek beweeg weg van die âwieâ van God na die âhoeâ van God. Die
implikasie en argument is dat skilderkuns ân medium is om God se wese nie te probeer definieer
nie, maar slegs esteties te âinfinieerâ â die sosyn van God in terme van solidariteitsmedelye.
Vandaar die teologiese perspektief van ân skreeu-lelike God: âMy God, my God, waarom het
u my verlaat?âIn the dogmatic tradition regarding the essence of Godâs involvement with the human
predicament of suffering, categories from the Roman and Greek culture are applied most of the
time. An example is to be found in the Psalter Hymnal of the Reformed Christian Church:
âAnd as God Himself is most wise, unchangeable, omniscient, and omnipotent, so the election
made by Him can neither be interrupted nor changed, recalled, or annulled; neither can the
elect be cast away, nor their number diminished.â In this regard, depictions of Christ in
traditional iconography are used to bolster Christianity against paganism and heresy. In many
doctrinal formulations Christ is portrayed with âomni-â categories like omnipotence and
omniscience. Godâs El Shaddai (the Hebrew wisdom tradition regarding the splendid majesty
of Yahwehâs grace) had been translated into pantokrator categories that depicted Christ as a
Roman Caesar. When Christianity was threatened, a kind of divine imperialism was introduced
to justify a clerical ecclesiology and maintain dogmatic stances regarding social life problems.Publisher's versio
Verwondering ondanks verwonding. Tussen aftakeling (verganklikheid) en ontkieming (onverganklikheid) â oor die spirituele estetika van 'n "pneumatiese liggaam" binne die knyptang van veroudering, sterwe, graf en dood
CITATION: Louw, D.J. 2022. Verwondering ondanks verwonding. Tussen aftakeling (verganklikheid) en ontkieming (onverganklikheid) â oor die spirituele estetika van 'n "pneumatiese liggaam" binne die knyptang van veroudering, sterwe, graf en dood. LitNet Akademies, 19(1):328-357.The original publication is available at https://www.litnet.co.zaAntjie Krog se digbundel Verweerskrif (2006a) stel opnuut die vraagstuk van veroudering,
liggaamlike aftakeling en die besef van verganklikheid, sterwe en dood aan die orde.1 Die
besef van sterwe en dood laat beslis ân wond in die brose âsielâ van die sinsoekende mens.
Verwonding verwys na die verlies aan liggaamlike vermoëns binne die aftakelingsproses van
veroudering en die besef van eindigheid en onafwendbare stoflikheid. Maar is die liggaam
bloot stof en die dood aaklig? ân Alternatief is om die vraagstuk van veroudering, liggaamlike
aftakeling, sterwe en dood vanuit ân spiritueel meta-fisiese hoek te benader â die mĂ©Ă©r van
transendentale verbeelding (désir métaphysique). Antropologies gesproke is die mens dan
nie bloot homo ludens (die spelende mens) nie, maar ten diepste homo transcendentalis
(die verwonderende, selfoorstygende mens). Die vraag duik dan op of, in die woorde van
N.P. Van Wyk Louw, die dood ook âmooiâ kan wees. Indien die mens nie inherent ân
âonsterflike sielâ besit nie, hoe moet daar dan teologies en vanuit ân Christelik-eskatologiese
perspektief oor die estetika van sterwe, dood en die uiteindelike graf nagedink word? Die
basiese stelling is dat die metafoor van saad, en die korrelasie tussen sterwe en ontkieming,
nuwe perspektiewe open vir ân doksologie oor âdie oop grafâ. Stof en kosmos word dan estetiese
elemente van ân opstandingshoop â die sogenaamde âpneumatiese liggaamâ (ÏΜΔÏ
ΌαÏÎčÎșÏÎœ/
pneumatikon). In diĂ© verband bied Dostojefski se siening van ân dodekamer as bruilofskamer
(Joh. 2:1), en Michelangelo Buonarroti se soeke na âsielâ in die gebeitelde volmaaktheid van
die menslike liggaam asook die estetika van beskilderde, harmonieuse lyflikheid ten spyte van
aftakelende veroudering, ân verhelderende, hermeneutiese perspektief om âmooiâ teologies te
herinterpreteer. Vandaar die spirituele estetika van liggaamlike verwonding as die wonderbaarlike ontkiemingsproses van ân âonsterflike sielâ.Publisher's versio
Masculine identity and the projection of âmale imagesâ in mass media : towards a pastoral hermeneutics in theory formation
Publication of this article was funded by the Stellenbosch University Open Access Fund.The original publication is available at http://ngtt.journals.ac.za/pubCITATION: Van der Watt, J. S. & Louw, D. J. 2013. Masculine identity and the projection of 'male images'. Nederduitse Gereformeerde Teologiese Tydskrif, 53(3&4):353-368, doi:10.5952/53-3&4-274.Human identities in general - including gender and sexual identities â have recently
become more diverse and malleable. This is to a great extent because of the
pervasive influence of the mass media and popular culture, which proposes to offer
important tools to help men (and women) adjust to contemporary life. Some parts
of popular culture are reasserting traditional forms of masculinity, whilst others are
challenging them - telling men what they are now âsupposed toâ look like, act like, be
like.
Media representations can be viewed as influencing our socialised schemata of
interpretation for gender identities. This is also applicable to theological schemata
of interpretation concerning commercialised men and masculinities. We drew upon
work in variety of disciplines, such as cultural and media studies, sociology, theology
and psychology, in order to examine issues concerning masculinities within this
information era, influenced by the prescriptive role of mass media. In this way more
insight was gained in terms of the dominating discourses reflected by images of
men and masculinities in the global mass media, and how this can be investigated
critically, from a pastoral hermeneutical perspective.
Magazines were also viewed as crucial media to analyse in order to understand male
identity in a more comprehensive way. Therefore we chose our own South African
cultural context within which we suggest the critical assessment of the influence of
certain mass media representations â particularly displayed in magazines - on various
expressions of masculinity. This was suggested in order to promote and co-create
men and masculinities that focus on life-giving intimacy, vitality and human dignity.Stellenbosch UniversityPublishers' versio
The iconic value of art : aesthetics and the spiritual realm in art as poetic imaging and creative theologizing
CITATION: Louw, D. J. 2014. Die ikoniese waarde van kuns : estetika en die poetiese faktor van spiritualiteit in ver-beeld-ende kunste en ver-beeld-ingryke teologisering. Tydskrif vir Geesteswetenskappe, 54(1): 1-21.The original publication is available at http://www.scielo.org.za/scielo.php?script=sci_issuetoc&pid=0041-475120140001&lng=en&nrm=isoDie hipotese dat kuns meer behels as ân soort kunsvlyt of meganiese handvaardigheid, (maakmoontlikheid),
en dat estetika ten diepste ân spirituele kategorie is wat verwys na die mens se
soeke na transendente raamwerke (en aldus ân ikoniese dimensie besit), word met behulp van die
metodologie van ân poĂ«tiese hermeneutiek ondersoek. In die lig van Sokrates se stelling dat kuns
ân spirituele, siel-saak is (Gombrich 2006:85), en die tese dat die mens wesenlik homo aestheticus
is, word gekyk na die spirituele dimensie in veral die visuele en beeldende kunste. As kernfaktor
word die wisselwerkende verband tussen verbeelding, inspirasie, verwondering, ekstase, entoesiasme, sin-duiding en kwalitatiewe waardering ondersoek binne die breë verband van die
vraagstuk van estetika in kuns. VanweĂ« die skynbare verband tussen materie en ân âutopiese
bewussynâ, word die spirituele dimensie in estetika gebruik om opnuut die betekenis van Godsbeelde
teologies te ontsluit. Binne ân soort religieuse estetika word die Pauliniese uitspraak oor
die astheneia, of weerloosheid, swakheid van God, teologies gekombineer met die skreeu-snaakse
(bespotlike), maar dwase, kruis-kreet: My God, my God waarom het u my verlaat (derelictio,
verlatenheid en verworpenheid).In the light of the hypothesis that art implies more than merely a mechanistic reproduction of
craft, this article investigates the spiritual and transcendent realm of art. With reference to the
philosophy of Ernst Bloch, namely that matter is âspiritualâ and contains a kind of âutopian
spiritâ (âGeist der Utopieâ) and could in this regard be rendered as iconic, it is argued that the
endeavour of art, very specifically the visual arts, is inter alia an attempt to probe the âspiritual
dimensionâ inherent in an observed object. Art is inter alia involved in the endeavour to decode
life within the human quest for meaning, justice and dignity.To a certain extent art is âiconicâ;
it signifies life. It is argued that art presents and creates a kind of cosmic language (âSpracheâ)
to be deciphered by poetic speech and creative imagination (Jaspers 1962:157). Due to a âSocratic
viewâ of life, namely that art presents âthe workings of the soulâ (Gombrich 2006:85), one could
presuppose a close connection between art and the creativity of the human âspiritâ. Within the
framework of hermeneutics, the interconnectedness between art and imagination, awe, ecstasy,
enthusiasm, meaning-giving and a qualitative evaluation of matter is detected. What is âbeautifulâ
in arts? Beauty implies more than âprettyâ. Beauty even probes into the realm of ugliness, human
suffering and painful disintegration. In this regard the art of Pablo Picasso becomes most relevant.
Picasso rendered art as a lie that helps one to tell the truth better (In Hyde 1998:12). âThe painter
takes whatever it is and destroys it. At the same time he gives it another lifeâ (In Huffington
1988:118). Evil and the destructive elements in life can also become objects of art. Tragedy and
death are ingredients of aesthetics. âTerrified of death and convinced that the universe was evil,
he (Picasso) wielded his art as a weapon and meted out his rage and his vengeance on people
and canvases alikeâ (Huffington 1988:12). It is furthermore argued that,in the light of the possible
utopian spiritual element present in matter, and the religious dimension represented in the iconic
value of objects of art, aesthetics could be applied in theology and the Christian faith in order to
reframe existing God-images as related to the notion of divine power. The Pauline version of a
theology of the cross and the notion of the vulnerability of a suffering God (astheneia) are used
to describe the ugliness of Godâs forsakenness (derelictio): the parody of divine folly.Publisher's' versio
Noetics in pastoral counselling : the making of a semantic differential analysis in pastoral care and counselling
The original publication is available at http://www.ve.org.zaCITATION: Louw, D. J. 2011. Noetics in pastoral counselling : the making of a semantic differential analysis in pastoral care and counselling. Verbum et Ecclesia, 32(1), doi:10.4102/ve.v32i1.411.Praxis in pastoral care and counselling entails more than merely practice and practicalities
(communication skills). Praxis refers to the intentionality within human action and behaviour.
Praxis exhibits the realm of intentionality and meaning as displayed within and by human
attitudes. It is hypothesised that due to the noetic dimension in human actions, the making of
a pastoral diagnosis (a qualitative assessment of the impact of Christian spirituality and the
meaning on the system of existential, relational networking) should deal with the realm of
significant and purposeful intentionality. The latter is already implied in the phenomenological
approach of Edmund Husserlâs eidetic observation or inspection (phenomenological
consciousness). In order to incorporate noetics in pastoral care and counselling, a pastoral
semantic differential analysis (PSDA) within the making of a pastoral diagnosis was proposed.
The PSDA was linked to the need for a qualitative approach regarding the impact of Godimages
on religious association and existential life experiences.Publisher's versio
Space and place in the healing of life : towards a theology of affirmation in pastoral care and counselling
The original publication is available at http://www.ve.org.zaCITATION: Louw, D. J. 2008. Space and place in the healing of life: towards a theology of affirmation in pastoral care and counselling. Verbum et Ecclesia, 29(2), 426-445, doi:10.4102/ve.v29i2.23.How should healing be viewed and what is the contribution of Chrsitian spirituality to the dimension of pastoral therapy and the healing of life? It is argued that pastoral care should supplement the traditional cura animarum with a cura vitae. In this regard the therapeutice value of place and space is explored. A pastoral model for the making of a pastoral diagnosis is proposed wherein a theology of affirmation plays a pivotal role1.Publisher's versio
The 'Frail Researcher' in dialogue with existential phenomenology : the threat of empiricism within the quest for sound methodology in practical theological research
CITATION: Louw, D. J. 2018. The 'Frail Researcher' in dialogue with existential phenomenology : the threat of empiricism within the quest for sound methodology in practical theological research. In die Skriflig, 52(1), a2361, doi:10.4102/ids.v52i1.2361.The original publication is available at https://indieskriflig.org.zaWithin an academic environment and context of higher education, the question of disciplinary
differentiation and research methodology are burning issues to adhere to the quest for scientific
and sound epistemological based knowledge. While dealing with the dual tension: wisdom
(sapientia) and reason (scientia), it is difficult for practical theology to identify and maintain its
theological character. Under the pressure of human sciences, research in practical theology
tends to turn to phenomenology so to gain clarity on the philosophical framework or paradigm
for performing research projects in a systematic and methodological way. In this regard,
existential phenomenology probes into the meta-realm of meaning-giving; it describes the
frailty of life in terms of being (Dasein) as exposed to anxiety, dread, despair and fear of death.
Due to the demand for empirical research, the threat of empiricism and the danger of
Platonification (the âcausation trapâ) is discussed. To maintain both its spiritual-theological
character (ministerial and ecclesial context), and its relevancy for the dynamics of life events
(contextuality), a âspiritual empiricismâ is proposed by means of a praxis of practical theological
verbing, namely understanding and interpreting, communicating and verbalising, acting,
hoping, imagining, seeing, beautifying and living. It is argued that the notion âpraxis of Godâ
could serve as theological paradigm in theory formation. The passio Dei is both a spiritual
matter and existential-experiential entity within the encounter of Godâhuman beings. It refers
to both the reason or logic of God (hesed) and the wisdom of grace (compassion).https://indieskriflig.org.za/index.php/skriflig/article/view/2361/5196Publisher's versio
A practical theology of bereavement care : re-ritualization within a paradigm of comforting presence
CITATION: Gibson, L. & Louw, D. J. 2018. A practical theology of bereavement care : re-ritualization within a paradigm of comforting presence. Stellenbosch Theological Journal, 4(2):521-551, doi:10.17570/stj.2018.v4n2.a24.The original publication is available at https://ojs.reformedjournals.co.za/stjThe investigation focuses on a concern for the marginalization of bereaved human
beings in the context of cultural shifts now shaping twenty-first century pastoral care.
The article advocates for a practical theology of bereavement to aid in nurturing care
and eudaimonic well-being (including both vocational pastors and funeral directors)
within the paradigmatic framework of a theopaschitic understanding of compassion
(oiktirmos). The investigation examines the growing threat of deritualization â a
public openness to revise, replace, minimize the significance of, and even eliminate
or avoid long-held funerary rituals to assist in the adaptation of loss. The notion of
re-ritualization is operationalized as an intentional act of restoring and re-engaging
in creative and meaningful ritual forms that give symbolic expression to significant
thoughts and feelings of the bereaved within a social ethos that is no longer committed
to a conventional or fixed approach to ritualization. In order to facilitate a process of
re-ritualization, bereavement care is linked to the notion of âcomforting presenceâ.https://ojs.reformedjournals.co.za/stj/article/view/1912Publisher's versio