Science of Religion and Missiology

Western thought has influenced the way that religion is understood. Western philosophy supported the separation between the sacred and the profane. Modernism, focusing on human rationality, reduced religion to a set of correctly formulated dogmas and doctrines. Western thought, dominated by Christianity, created a hierarchical structure of world religions through a theology of religions. Can an African understanding of religion make a contribution to the understanding of what religion is? Such a question requires an African understanding of religion, as well as an understanding of African religion. From an African perspective, religion emphasises the human effort to systematise, in society, the continuation of a religious experience relevant to a specific context. Tradition, expressed in rituals and ethics, becomes the social expression of these religious experiences. African religion tends not to differentiate the transcendental from the earthly. African scholars do not present one unified understanding of religion. Some scholars would even argue that an African understanding is nothing more than an internalised form of Western perspectives. To characterise African Traditional Religion as a separate type of religion minimises the contribution that an African understanding can make to religion.

Religion is a social phenomenon. Society and, therefore, religion will continue to exist as long as human beings exist. This article explores this syllogism, by analysing two 19 th -century social theories on the future of religion. Weber was not positive as to the future of religion and foresaw that religion would die out at the hands of rationality and modernisation. Durkheim predicted that religion would suffer at the hands of rationality and modernisation, but that it would not die out completely. It would disappear from the public domain and become a private matter. As private matter, religion might even grow, according to Durkheim. These theories became the framework for all theories on religion and secularisation. Berger, Luckmann and others followed along these lines. A new appraisal of where we currently stand with the effects of secularisation on religion is necessary. At present, religion is perceived as being vibrant and active. There are reasons why religion did not disappear or become invisible as was predicted. The article investigates certain key characteristics of current society in order to determine the nature of religion in the future. It examines the role of pluralism, individualism and the effect of uncertainty. The result as to the future of religion is a dichotomy of continuity and discontinuity. 1

To give: A science of religion and missiological perspective. Human nature has been depicted as being utilitarian. This means that man considers all social action in terms of an optimalisation of privilege for the self. Marcel Mauss challenged this theory by investigating the possibility of human nature as being anti-utilitarian. Man does not give in order to receive. Human social action is not necessarily motivated by what man stands to gain. The diaconate of the church can be seen as the social action of giving. There is a close connection between the diaconate and the apostolate as actions of giving by the church. This article wants to determine whether these actions by the church are utilitarian in nature. Sundermeier’s use of the concept of convivence is used to illustrate how the church acts in an anti-utilitarian fashion when engaging in the diaconate and the apostolate. The social theory of Mauss, the missionary perspective of Sundermeier and the theology on the diaconate by...

The question to the origin of religion is as old as the concept of religion itself. To understand religion, it helps to understand the categories of definitions for religion. There are several theories as to the evolutionary development of religion. Examples from Turkey as well as South Africa are used to illustrate that one model of explanation cannot be applied to all. This article wants to stress the importance of context when explaining the origin of religion. Each and every occurrence of religion has its own contextual explanation. What is however important is to recognise the universal human ability to recognise, accept and transfer religious concepts. This principle is illustrated by making use of the model of cognition in combination with other models.

Paradigms determine relationships. During the Enlightenment period Emile Durkheim proposed a relationship between the sacred and the profane. Religion, which is concerned with the sacred, was defined in terms of being different from the profane. The profane came to denote the secular. The organic character of religion caused some scholars to predict the end of the church at the hand of modernisation and rationalisation. Some scholars instead envisaged a new form and function of the church. Some scholars anticipated the growth of Christianity. Reality shows that Christianity has not died out but seems to be growing. The new era we are currently in (identified as the postmodern) has been described as the post-secular age where a process of re-sacralisation takes place. How will the post-secular influence the church? What will the relationship between the church and the secular be like under a new paradigm? This article suggests that within a postmodern paradigm, the post-secular will ...

The traditional definition of the term syncretism is not only vague and cryptic, but it is also used in a pejorative sense. Many attempts have been made to re-define the term syncretism. All definitions are determined by the context of the one defining. Religion is part of a network of relations in which humans live. The network of relations condition human behaviour. In the past few decades the term syncretism has been used with less negative connotation. This article gives a braad overview of the history of the term syncretism. The article is also an attempt to give a useful definition la Ihe term syncretism in order to make Ihe term useful for the process in which the gospel is spread to other cultures.

The history and contributions of the Department Science of Religion and Missiology at the UP have been described with a particular focus on a discussion of the understanding of both disciplines. In the case of Science of Religion, the research covers theological discourses in the discipline, attending to issues such as secularisation as well as Theology of Religions. It is argued that, in future, Science of Religion will continue to contribute to three areas of concern, namely studying religions, secularisation and theology of religion and religions. The section concludes with a brief overview of future contributions by the Department. Missiology is defined in terms of current insights in the discipline against the background of the decline in mission studies at many universities. The research argues for Missiology to be an intrinsic part of Theology. The following discourses in Missiology are noted, namely flourishing life, ecological justice, the role of the Holy Spirit in the mis...

A Comparison between an excerpt from the Samaritan Liturgy and corresponding texts in the Pentateuch. The text of the Samaritan Liturgy is alrrwst unknown arrwng scholars of the Old Testament. The value of the Samaritan Liturgy lies in its correspondence with the Old Testament. The way in which the Samaritan Liturgy makes use of the Old Testament texts brings to mind the question, 'What is the relationship between the Samaritan Liturgy and the Old Testament?' This article discusses a randomly chosen prayer in the Samaritan Liturgy. The prayer is analysed in terms of its relatedness to corresponding Old Testament texts. This study tries to point out that the text of the Samaritan Liturgy can be helpful when studying Old Testament traditions.

Religion and culture always exist in a close relation. Together with aesthetics and ethics, religion constitutes culture. As ethnicity becomes part of the related concepts, the relation with religion needs explanation. This article wants to emphasise that when studying religion, a  study of culture is necessary. This statement is argued from three positions: (1) cultural migrations occurring worldwide, (2) religion as cultural identity marker causing the borders between culture and religion to blur and (3) the location of religion within culture causing religion to act as custodian of culture. This results in a situation where any signs of animosity towards culture are interpreted as opposition towards religion. All three arguments necessitate studying ethnicity when studying religion.

Die kerk is groter as enige mens. Soms kan kennis en insigte van individue die kerk beïnvloed, hetsy tot die verryking van die kerk of tot die nadeel van die kerk. Dalk is dit juis God wat deur sy Gees gewone mense met gawes toebedeel om die kerk te lei en te stuur. So 'n profeet en leraar was professor Frans J. van Zyl vir die Hervormde Kerk.

Violence is not only because of religious differences. Violence is part of human nature. While expressing and living a unique identity, people may experience animosity from ‘the other’ in society. The natural human response upon infliction is retaliation. To this effect, the play of William Shakespeare, The Merchant of Venice, is taken as an example of conflict in society because of social, financial and religious differences. From the plot in the play, it is deduced that violent actions beget violent responses. The Dutch philosopher, Hans Achterhuis, provides valuable information so as to provide perspectives on violence in society. Achterhuis suggests that instead of seeking the absence of violence in society, one should rather seek how to differ responsible and peaceful from one another. Violence cannot be ignored or eradicated. Violence can however be tamed by fighting with one another peacefully. Society is in need of volunteers who will act as powerful buffers between conflict...

The Synod of Dordt (1618–1619) addressed particular theological concerns raised in a particular context. The broader context of the Synod needs to be accounted for. During the 16th and 18th century, Roman Catholic and Protestant relations in Europe were strained. During the same period, Christianity and Islam were in conflict. Europe was engaging with foreign cultures and religions exposed through a process of geographical discoveries. Within this context the question arises as to how Christianity relates to non-Christian religions. The contribution by the theologian, Gijsbertius Voetius (1589–1676), in creating a theological position on non-Christian religions is paramount in discerning a theology of religions (theologia religionum). The Synod of Dordt and the contribution of Voetius in creating such a theology of religions will here be the focus of the research. Voetius suggests an openness towards non-Christian religions, as all humans are corrupt in nature and in need of redempt...

During 2017, the year of its centenary celebration, the Faculty of Theology at the University of Pretoria finalised the process to change its name to the Faculty of Theology and Religion. This indicates an inclusivity and accommodative policy for all to study at the faculty. However, what does it mean to become a faculty of theology and religion at a public university in 21st century South Africa? The consequences and implications have not been thought through completely. This article does not pretend to identify all consequences of a name change but wants to contribute to the conversation by suggesting that the concept of scriptural reasoning might be one practice to be implemented as a consequence. Scriptural reasoning at a faculty of Theology and Religion, which is part of a public university in the South African context, attests to the way in which the faculty perceives its own identity. The relation between theology, religion and a public university is discussed, indicating the...