Faculty of Theology
Department of Practical Theology
Selected Highlights from Research Findings
This book about the Theopoetry of the Psalms was written within the contexts of exegesis, homiletics and poetry. A number of psalms were analysed using these three perspectives. The book does not only refer to poetical theory and the languages of the psalms, but also reveals how this “old language” remains relevant and contemporary within the context of modern worship.
The book was written from the perspective of a homiletical theory for preaching the Psalms. Such a theory has never been developed in a comprehensive fashion by anyone before and will assist biblical scholars who are interested in the exegetical and theological interpretation of the Psalms. It will also assist those who specialise in liturgy.
However, the main aim is the presentation of a good homiletical theory for the preaching of the Psalms. This theory is built on sound homiletical insights, such as the hermeneutic-communicative approach to homiletics.
Extensive research was required to plumb the depths of the psalms, which were analysed from various angles. The theopoetical perspective allows the Psalter to come to word as a collection of poems. Although the Psalter was studied as a collection, the researcher never lost sight of the fact that no matter how diverse the threads that make up the Psalter, it ultimately forms a complete tapestry.
However illuminating these insights, the researcher did not approach the psalms exclusively as a collection or an entity. Poems have their own existence, their own voice. The rich tone of each psalm (poem) must be heard and people need to listen to the way each individual psalm harmonises with the other voices in the choir.
The Psalms were thus read, understood and experienced as theopoetry. The researcher focused on the message of the psalms as well, giving a few ideas to stimulate homileticians to make creative use of the Psalms. The book also contains a homiletical theory, which the researcher developed for sermons based on the psalms. Liturgical impulses for the psalms round off the book. Prof CJA Vos
Dean
+27 (0) 12 420 2322
cas.vos@up.ac.za
The focus of this research project was on the Church’s – in particular the African Church’s - struggle to deal with cremation. Throughout history, both the Catholic and Protestant Churches have viewed cremation negatively. The researcher traced the reasons behind this back to the 13th century.
He found that their opposition was not based on church doctrines, but rather on customs. Early Christians preferred burial to cremation because of their desire to adhere to the example set by the burial of Jesus Christ.
The researcher also found that cremation was first introduced during the Crusade. Crusaders and others who died far from home were “shipped” home in this manner. Additionally, it was found that opponents to cremation were concerned that cremation would render less convincing the popular beliefs, behaviours, attitudes and metaphors that created and sustained the credibility of the resurrection of the body, such as beliefs in the self as amalgamation of the body and the soul, fear of hell and fire, prayers for the dead, cemetery visiting and the metaphor of dead as sleep and body as temple. There are indications that African people probably support the above ideas of cremation.
The researcher found that the manner of burial makes no difference whatever to the resurrection, but that the African Church will continue to argue that there is no scriptural backing on cremation, hence burial.
The Greek Orthodox Church also strongly opposes cremation. In contrast both the Anglican and Roman Catholic Churches completely dropped their early opposition.
The researcher points out that South Africa is faced with full graveyards. HIV/AIDS deaths are on the increase and Government is increasingly looking at the use of cremation as a way in which to tackle this problem. The researcher recommends that a possible solution to opposition is to engage people in discussions through seminars, dialogues and sermons. Prof MJS Masango
Practical Theology
+27 (0) 12 420 2821
maake.masango@up.ac.za
Sexuality, religion and marriage have been intertwined throughout history though the values attributed to them differ in the various cultural contexts. The Bible, which comes from ancient cultural contexts, is still used by Christians today to provide guidelines for their lives. This research project questions the way in which the Bible is applied to matters of marriage and sexuality by contemporary Christians. Understanding the changing values over time, also within the Bible itself, may assist in finding more viable ways of doing so.
Differences on the views on marriage and sexuality can be seen in the two main contexts of the Bible, namely the Eastern Mediterranean (Semitic society of the Old Testament) and the Western Mediterranean (Greco-Roman society of the New Testament).
Greco-Roman societies were driven by power and dominance. Their sexual activities reflected this. Women were mostly confined to the home and had to yield to male dominance on all levels – including sexually. Young men in same-sex relationships and the androgynoi who often demonstrated effeminate characteristics were also dominated by male sexuality and therefore considered inferior.
The Semitic notion that sex was chiefly meant for procreation remained prevalent throughout the medieval period. During the Reformation some changes took place. Marriage was no longer seen as a sacrament, but was nevertheless absolutised as “the only proper place” for practising sexuality.
During the modern era other ideas began to develop. Romanticism viewed sexuality as the means to express and strengthen emotional bonds, intimacy and friendship. “Libertarian” ideas went even further. Sexual pleasure has value in itself and not only where emotional ties exist. The only “norm” for sexuality should be mutual consent.
However opposing they may be, both traditionalist and romantic attitudes have influenced faith communities. Libertarian notions, however, were rejected. Both the traditionalist and the romantic ideas represent a simplistic approach to a rather complex human phenomenon.
Modernist views on sexuality include:
· emphasis on the biological and physiological aspects of sexuality;
· seeing sexuality is an instinct which is therefore universal; and
· an essentialist (how it is) perspective on “male” and “female” sexuality.
A post-modern “constructionist” (how it becomes) view of sexual identity on the other hand, does away with modernism’s “objective” uncontextualised knowledge about what is wrong or right sexual conduct in relationships. Sexual identity is seen as a cultural construct.
When dealing with contemporary issues such as sexuality and marriage faith communities should take note of the findings of the natural and social sciences. In theology, ecclesial institutions are challenged by critical theory to take into consideration:
· that “revelation” should be understood contextually;
· that the interconnectivity of sexuality, religion and marriage should be deconstructed; and
· that male domination in sexuality, religion and marriage should be actively opposed.
The researcher found that changing views on sexuality and marriage do not necessarily undermine Christian values. Some changes even reflect a position closer to the gospel message of radical equality before God, than the traditional male dominated view. Such shifts could provide a suitable context for Christian values.
If one agrees with the post-modern notion that sexuality is not homogeneous, but the result of an endless variety of ever changing factors, then the logical consequence will be to acknowledge that different times and societies will produce different sexual practices, experiences, values and meanings and that these will always be changing.
Sociological, cultural and technological changes forever taking place at a rapid pace, will keep widening the gap between our times and those of the Bible, between our notions of sexuality and those of the Bible.
The researcher recommends that it is essential to find a spiritual ethos for people to live in the presence of God within the context of the faith community, but without blind submission to outdated social constructs which are often presented as “the will of God”.
Prof Y Dreyer
Practical Theology
+27 (0) 12 420 2385
yolanda.dreyer@up.ac.za
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