With the 500 year celebration of the Reformation, it is necessary that Bible translation be reviewed again. The year 2017 is not only the year of Reformation celebration, but also the year of centenary celebration of the Faculty of Theology at the University of Pretoria. The article attempts to briefly refer to the roots of Bible translation, which is anchored in the Reformation; but also to look at Bible translation in South Africa over the last hundred years, as well as (...) the contribution made especially by the Faculty of Theology at the University of Pretoria in this regard. (shrink)

In this article, the concept of inclusivity in the Old Testament is investigated and the theology of 'Otherness' is discussed broadly. Various authors discuss the 'Otherness' in biblical Israel. These views are critiqued and a conclusion is reached that an inclusive reading in the Old Testament, specifically of the known exclusive texts in the Hebrew Bible, is a possibility. To argue for inclusivity in the Old Testament, a view of hospitality is considered and a literary review of inclusive texts is (...) conducted, namely the Books of Ruth, Jonah, Ecclesiastes, Esther and some Deuterocanonical texts. (shrink)

Wisdom and wickedness as a 'Woman' have always attracted much discussion, especially in the ways images of the female are employed in wisdom literature. This article focuses on two Qumran texts that fall into the category of wisdom literature, namely 4Q184 and 4Q185, and the metaphorical appropriation of the woman as a figure of wisdom or a figure of wickedness. By combining a number of traditions in certain forms, sages tried to establish an education for their learners on how to (...) obtain wisdom with the ultimate purpose of creating harmony. The ultimate purpose of the wisdom teachings of the sages was to confirm the harmony in the universe, and these teachings were also conveyed to their learners. In their instructions, they often employed binary opposites such as 'wise' and 'fool' according to which someone was characterised, or rather stereotyped. The result of such binary stereotyping was that the 'whore' and the 'holy one' represented opposite poles, and became fixed images in Judaism. According to feminist exegetes, these images typify the concept of cultural stereotyping. This article aims to illustrate that two Qumran texts, 4Q184 and 4Q185, regarded as wisdom texts, employ the female stereotypes that were known in the wisdom literature of Judaism. (shrink)

This article reflected a comparison of 1 and 2 Chronicles with its source documents. It transpires that the history of Israel and Judah is selectively retold by the authors of Chronicles with deliberate omissions and additions reflecting a certain emphasis. While the northern kingdom is negatively portrayed, the southern kingdom is positively evaluated. David is idealised as the perfect king. He is credited with founding the religious cult, which is contradicting the view in Exodus. The Jerusalem temple cult is legitimised (...) and asserted as representing the only accurate religion. Chronicles 1 and 2 secured the temple elite’s position by legitimising their actions, functioning in this community as a discourse of power for as long as the (second) temple existed. Being a discourse of power, it set margins and excluded various groups usually considered part of the people of YHWH. The destruction of the (second) temple led to the disempowerment of this text, opening the way for it to be included in the Hebrew canon. The key insights of this article were that 1 and 2 Chronicles were used as a discourse of power, but the power block was lifted once the second temple was destroyed.Contribution: This article fitted into the scope of the journal by using historical-critical methods but also concepts from poststructuralism, namely the concept of powers behind texts and in language. (shrink)

This study explores humans’ ecological responsibility, firstly from an evolutionary perspective and then by emphasising especially the order and creation theology in the Old Testament wisdom literature. Ultimately, these entities will be connected. The following aspects will be addressed: cosmology, ecology, evolutionary biology and order in the wisdom literature. These concepts are seen by many as exclusive towards each other, but this article will endeavour to portray them as interlocutors in dialogue with each other.

Discernment is one of the concepts that urge each and everyone to think critically and anew. The concept of a never-ending spiral of thinking is very familiar in the circles of reformed churches. This concept is also known from the wisdom literature in the Old Testament. The realisation that you do not know, means approaching the ability to grasp something of wisdom. In order to find out what the Old Testament is saying about 'discern', I did a textual research on (...) the two Hebrew words: ”•- and ”•- I apply the results of this research to the context of the church attempting to find out what the church's responsibility is with regards to what is really important. (shrink)

In this article the concept of ‘church’ in the Old Testament is investigated, the way this concept started, developed and evolved is discussed, and then the question is asked whether it is possible to employ this concept in our current context. The concepts and terms in the Old Testament which were later translated and developed into the concept ‘church’, are studied first. Secondly the traditional arguments to employ these Old Testament texts to the concept of ‘church’ will be discussed. Finally (...) a study on the nature of Old Testament texts will be conducted as well as the probable authority that it can or may have in other cultures and times in order to examine whether the Old Testament may have something to say about ecclesiology. (shrink)

Qohelet is one of the most fascinating books in the Hebrew Bible because it falls outside of the confides of what it is deemed as orthodox in terms of genre, literary components and theology. Considered in both antiquity and contemporary interpretations as Wisdom Literature, the book holds rich material to be interpreted and classified in a myriad of ways. It is no secret that Qohelet is an idiosyncratic scholar whose position is defined by unusualness, to define it as defiance would (...) be extreme. As traditional renderings of liminality are often but not always limited to spatiality and time, here liminality is defined as an intellectual exercise. The decision to locate Qohelet as a liminal intellectual is informed by the epistemology encountered in the book if the consensus is that Qohelet existed in post-exilic Israel and that the book borders mostly around philosophical themes and ideas. The aim of this article is to outline and state how, when and why Qohelet becomes a liminal intellectual. This article subsequently borrows from the discipline of anthropology to illuminate how such a position is attainable and possible through a reading of Qohelet with an intersection of Arnold van Gennep’s conception of liminality that traditionally speaks to the margins and structures of positions to how we use some of those tools of analysis to construct a liminality, which privileges knowledge production and encompasses so much more. Contribution: This article contributes to the ongoing arsenal of interdisciplinary studies which fits and embraces the scope of the journal. (shrink)

The concept of vicarious suffering has been used to describe some form(s) of suffering in the Old Testament. The use of this concept has, however, been a source of much debate and controversy. In this article, the meaning of the concept of vicarious suffering, its presence in the Old Testament, as well as its ‘appropriateness’ and usefulness as a heuristic term in the study of the Old Testament account of suffering is discussed. Vicarious suffering is defined as ‘suffering in place (...) of and for the benefit of others’. The study establishes that while a number of terms and practices in the Old Testament express the idea of vicariousness, the concept of vicarious suffering finds its fullest and dramatic expression in Isaiah 52:13–53:12. Therefore, the article concludes by proposing that the concept of vicarious suffering is present in the Old Testament, particularly in Isaiah 52:13–53:12, and that it continues to be an appropriate and useful heuristic concept in the study of the issue of suffering in the Old Testament. (shrink)

The purpose of this article was to highlight the importance of tradition criticism as a significant aspect of the exegetical study of any Old Testament text. Different traditions existed in ancient Israel, and the Chronicler emphasised or underemphasised some of these in 1 Chronicles 21. The above-mentioned practices highlight the theology and ideology that the Chronicler wanted to promote. The Chronicler emphasised certain traditions and underemphasised others in such a way that both the theology and ideology of the Jerusalem Temple (...) stood out. The Jerusalem Temple represented the Chronicler’s theology and his image of God – which was that Yahweh is only to be worshipped in the Jerusalem Temple, that he has chosen the site as the place for worship and that he is dwelling there. The findings of this research caution against reading and understanding a text outside its unique historical context. This is because the Old Testament does not have a central theme or one theology.Contribution: This article contributes to the focus in HTS Teologiese Studies/Theological Studies with regard to the notion ‘historical thought’, covering textual and hermeneutical studies as expressed in the Hebrew Scriptures. The hermeneutical method of tradition criticism is applied in this article, forming part of the scope of this journal to embrace critical textual readings. (shrink)

In this study, the development of faith communities is investigated in different texts and contexts. The socio-religious understanding of various communities, from the time of the Old Testament, to today, has the potential to provide an understanding of ecclesiology and perceptions about what ‘church’ entails. In this study it is not suggested that there is one ideal faith community, nor can the approach of one faith community be adopted by another community. Every community exists within a certain socio-historical context and (...) must be understood as functioning within that framework. Yet it is possible to learn from history by reinterpreting key elements in new contexts. (shrink)

In this paper, I support a hybrid view regarding the metaphysics of worlds. I endorse Lewisian Modal Realism for possible worlds (LMR). My aim is to come up with a hybrid account of impossible worlds that provides all the plenitude of impossibilities for all fine-grained intentional contents. I raise several challenges for such a plenitudinous hybrid theory. My version of hybrid modal realism builds impossible worlds as set-theoretic constructions out of genuine individuals and sets of them, that is, as set-theoretic (...) constructions from parts and sets of parts of genuine Lewisian worlds. _Structured worlds_ are defined as sets of tuples: structured entities built out of Lewisian ‘raw material’. These structured worlds are ersatz worlds, some of which are impossible. I claim that propositions must be sets of worlds rather than members of sets. Once the construction is in place, I evaluate the proposal and show that my hybrid account is able to supply a plenitude of impossibilities and thus giving the resources to make all the hyperintensional distinctions we are looking for, whilst remaining Lewisian-conservative. (shrink)

This book offers reflections on a daunting and controversial ethical question: How should we treat the strangers who enter this country illegally? To understand the experience of those directly confronted by this problem, Ananda Rose traveled to the Sonoran desert at the border between the U.S. and Mexico. There she gathered opinions from Minutemen, Border Patrol agents, Catholic nuns, humanitarian air workers, left-wing protestors, ranchers, and other ordinary citizens in southern Arizona. She depicts the results of these interviews as (...) two starkly opposed ideological perspectives: that of religious activists who embrace a biblically-inspired model of hospitality that stresses love of strangers and a "borderless" compassion; and that of law enforcement, which is concerned with safety, security, and strict respect for international borders. (shrink)

Sri Aurobindo: the future -- Sri Aurobindo's contribution to humanity -- Sri Aurobindo's realisations -- Spirit & significance of Indian culture -- Sri Aurobindo's revelations.

Here is a book with poses, breathing exercises and meditations for the pregnant woman. Photos enhance clear and easy instructions for the poses. Attention to safety, mental, physical and emotional benefits of the poses, and variations are discussed very thoroughly. It is in clear and simple language. A safe and natural way to prepare for a wonderful birth experience. The book could also serve as a reference for midwives. The authors follow-up with their detailed three part course of yogic and (...) breathing exercises for women- before, during and after pregnancy. It is a complete self help book for parents, especially mothers to be and covers both the practical as well as the emotional aspects of conception, pregnancy and childbirth. (shrink)

Abeysekara contends that democracy--along with its cherished secular norms--is founded on the idea of a promise deferred to the future.

Colors of the Robe: Religion, Identity and Difference, Ananda Abeysekara, pp. xvi+271. ISBN 1-57003-467-2.

No relato de experiência será apresentada uma reflexão sobre prática pedagógica realizada em uma instituição de Educação Infantil da zona norte do município do Rio de Janeiro. A ação pedagógica se inspirou na biografia da bailarina Mercedes Baptista que dialogou de forma interdisciplinar e lúdica com a cultura e história afro-brasileira, buscando promover uma educação antirracista na primeira infância colocando em prática Lei n. 10.639/03. Palavras-chave: Educação Infantil, Lei n. 10.639/03, Mercedes Baptista.

Concept of Knowledge in Indic philopsphy; a study.

Concept of Knowledge in Indic philopsphy; a study.

The increasing availability and popularity of ways to capture personal memories using technologies such as digital cameras is beginning to alter the way in which personal memory images are produced, retained and circulated. Unlike the analog technologies, it is now possible to create an immediately available presence on the Internet. When examined from the perspective of voice, this phenomenon expands the potential of creating personal history narratives that could be collated together to produce a non‐institutional history of an era. This (...) paper explores the ways in which the digital technologies can facilitate the production of such histories and what the technologies could do the sense of presence of an individual in the realm of the virtual. (shrink)

“Adam was hurled into Hindustan. In this land there is a mountain called Serandib, and it is reported that there is no higher mountain in all the universe. Adam landed on this mountain.” The subject of Serendib plays an important role in both the geographical and travel literature of the Arabs. Serendib, or Sarandib, is the transcription of the Singhalese name Sinhaladîpa, which means “island of the descendants of lions” (singha, “lions,” in Singhaly). Already, in the Middle Ages, in the (...) year 949, Arab merchants, who were well acquainted with the island of Ceylon, set up a branch in Colombo. The natural beauty and wealth of the island so touched the imagination of Arab voyagers that it appeared in the sixth voyage of Sinbad the Sailor, and it was also believed that Adam lived on the island after having been driven from Paradise: “The island of Serendib is located directly under the equinoctial line…. Men fish for pearls along its banks and at the mouths of its rivers, and some of its valleys are rich in diamonds. As an act of faith I myself took a trip to the mountain, to the very spot where Adam was banished after being exiled from Paradise. I even climbed to its summit.”This excerpt, from The Thousand and One Nights, well summarizes the feelings of those Arab merchants whose accounts of their travels, in large measure, contributed to the spread of myths and legends about Ceylon. (shrink)

Comparative study of the Yoga of Patañjali and Jaina Yoga.

Translation of a work, originally written in Pali, on Buddhist ethics.

Discourses on various aspects of religious life in Hinduism and Hindu philosophy.

For decades, scholars have been calling into question the universality of disciplinary objects and categories. The coherence of defined autonomous categories—such as religion, science, and art—has collapsed under the weight of postmodern critiques, calling into question the possibility of progress and even the value of knowledge. Jason Ānanda Josephson Storm aims to radicalize and move beyond these deconstructive projects to offer a path forward for the humanities and social sciences using a new model for theory he calls metamodernism. Metamodernism works (...) through the postmodern critiques and uncovers the mechanisms that produce and maintain concepts and social categories. In so doing, Storm provides a new, radical account of society’s ever-changing nature—what he calls a “Process Social Ontology”—and its materialization in temporary zones of stability or “social kinds.” Storm then formulates a fresh approach to philosophy of language by looking beyond the typical theorizing that focuses solely on human language production, showing us instead how our own sign-making is actually on a continuum with animal and plant communication. Storm also considers fundamental issues of the relationship between knowledge and value, promoting a turn toward humble, emancipatory knowledge that recognizes the existence of multiple modes of the real. Metamodernism is a revolutionary manifesto for research in the human sciences that offers a new way through postmodern skepticism to envision a more inclusive future of theory in which new forms of both progress and knowledge can be realized. (shrink)

In the book, the author has confronteed mainly three types of such recent thinking that has boomed large, of late, on the horizon. Perhaps such thinking are evident enough of our academic terrorism and destructive intellectural chaos. The first layer dealing with the Micro materialistic approach of a Marxism historian, Prof. Sumit Sarkar where he was very scathing about the religious movements, specially about Sri Ramakrishna and the advent of the Ramakrishna Movement.

SUFISM AND VEDANTA may not be the same in many aspects, but at the same time these two have lot of similarities too. VEDANTA-specially ADVAITA VADANTA-is not that much theological perhapps. Howwever this is something which is very comparative in nature. Bhakti Schools: neither Vedanta is completely free of it. Even Sri Shankaracharya's Advaita is not that dry philosophy as it is made out to be by us. Advaita in the ultimate may be more a philosophy than a religion. But (...) it is never without religion, sp these Sufi/Advaita have some interesting common emphasis and features. Historically there are many points that could be very well traced and compared, no doubt in both the cases. (shrink)