Studia Historiae Ecclesiasticae, Volume 39 Number 2, December 2013https://hdl.handle.net/10500/131242024-03-29T02:13:58Z2024-03-29T02:13:58ZMistieke elemente in Dante se "Divina Commedia", met verwysing na die "Inferno"Du Toit, C. W.https://hdl.handle.net/10500/131452022-06-29T06:57:38Z2013-12-01T00:00:00ZMistieke elemente in Dante se "Divina Commedia", met verwysing na die "Inferno"
Du Toit, C. W.
Dante’s Commedia represents one of the great classical works of the Middle Ages, and renewed
interest in this work has been stimulated by the recent publication of Dan Brown’s novel Inferno.
This article explores some of the main theological influences in Dante’s Inferno with special focus
on mystical elements underlying the work. This is done in dialogue with the ideas of JS Kruger as
it comes to the fore in his recent translation of the Inferno into Afrikaans. He proposes that the
Inferno is mystically inclined (tendensie) although the explanation of these mystical elements may
transcend the apparent intention (intensie) of the work. Kruger brings a wide horizon of mystical
traditions into play spanning all religions and historical periods. He identifies common mystical
elements that Dante shares with these traditions. Attention is also given to the idea of Ungrund
(the groundless), the Absolute and Infinitive.
The article expands on some theological motives in Dante’s work. Dante’s combination of
historical facts with imaginative depictions thereof is compared with the notion of immanent
transcendence. Immanent transcendence in this context describes the movement from the
quotidian and historical to the imaginative transcendent world that accommodates the mystical.
Reference is made to the role of human biology, science and the subconscious in Dante’s work. In
this context, dream and dance is suggested as important mystical metaphors.
Peer reviewed
2013-12-01T00:00:00ZThe history of theologised politics of South Africa, the 1913 Land Act and its impact on the flight from the black selfLephakga, Tshepohttps://hdl.handle.net/10500/131442022-06-14T10:08:36Z2013-12-01T00:00:00ZThe history of theologised politics of South Africa, the 1913 Land Act and its impact on the flight from the black self
Lephakga, Tshepo
This article is an attempt to examine the role and impact of the history of theologised politics in
South Africa and the 1913 Land Act and its impact on the flight from the black self. This is done
specifically to locate the question of land and land dispossession of black South Africans that,
according to the author of this article, resulted from the theologised politics of South Africa. It is
the contention of the author that land dispossession, which was officialised in South Africa with
the passing of the 1913 Land Act, was chiefly responsible for the “flight from the black self”. This
is crucial, simply because the author is of the view that land dispossession had a terrible impact on
black people’s self-worth. It is for this reason that the author argues that black people in the main
have internalised oppression. On the basis of this, the author surmises that Apartheid, which was
rationalised as being biblically and theologically sanctioned, precipitated the 1913 Land Act and
in turn the flight from the black self. It is in this context of the flight from the black self that we
must understand the assertion that there are many South Africans within one South Africa.
Peer reviewed
2013-12-01T00:00:00ZThe Natives Land Act of 1913 engineered the poverty of Black South Africans : a historico-ecclesiastical perspectiveModise, Leepo JohannesMtshiselwa, Ndikhohttps://hdl.handle.net/10500/131432022-06-28T12:42:42Z2013-12-01T00:00:00ZThe Natives Land Act of 1913 engineered the poverty of Black South Africans : a historico-ecclesiastical perspective
Modise, Leepo Johannes; Mtshiselwa, Ndikho
The legacy of socio-economic injustice which was inherited from the Natives Land Act of 1913
continues to haunt the majority of black South Africans. The land dispossession of the indigenous
people of South Africa under this Act caused poverty which is still prevalent in our country today.
Many South Africans, especially black South Africans, are trapped in a cycle of poverty that
emerged as a result of our history of colonialism and apartheid. The interrogation of the unsettling
discourse on land in South Africa as well as the continuous poverty cycle is fundamental for
offering empowering possibilities for the poor. As such, the role played by the South African
churches to support and/or oppose the Natives Land Act of 1913 cannot be ignored. The main
question engaged with in the present text is: if the issue of poverty, as foregrounded in the
discourse of land and within the ecclesial discussion, is engaged with from a historicoecclesiastical2
perspective, could the discourse provide a valuable contribution towards poverty
alleviation in South Africa?
Peer reviewed
2013-12-01T00:00:00ZThe role played by church and state in the democratisation process in Mozambique, 1975-2004Vilanculos, Julio Andrehttps://hdl.handle.net/10500/131422022-06-28T13:04:21Z2013-12-01T00:00:00ZThe role played by church and state in the democratisation process in Mozambique, 1975-2004
Vilanculos, Julio Andre
The political action of citizens individually or collectively is always determined by a multiplicity
of factors. These are first, political socialisation; second, the logic of the dominant political culture
in the society; third, factors of an ideological nature; and fourth, religious factors. In the particular
case of Mozambique it can be seen that from independence in 1975, the political and religious
dimensions went through several changes. In the political area, the changes were observed more
profoundly after the independence of the country under the orientation of FRELIMO, the political
party in power. From that moment until 1990, the country was governed by the domination of one
political party under a Marxist system of socialism. In the religious arena, the domination of the
Roman Catholic Church was observed prior to independence since it was working together with
the dominators (Portuguese), and other Christian religions were persecuted by this church.
However, after independence another dimension became a changing force within the country.
First of all, the relationship between FRELIMO and the church was poor. Second, from 1982 the
relationship started to take on a more positive nature. The questions that then arose were the
following: What are the factors that might have contributed to this changed situation? How can
this dimension be explained? What are the implications of these changes.
Peer reviewed
2013-12-01T00:00:00Z