Abstract In this article we investigate neopaganism as a cultural imprint of contemporary Western societies. Closely related to the opposition to Christianity, neopaganism is configured as a philosophy that, consciously and radically, is reluctant to all types of dualism. In this order of ideas, God and the world become two different, separate and irreducible ontological levels. The main objective of the work is to demonstrate that neopaganism is another form of nihilism, through a qualitative approach typical of the human sciences, and will use both the hermeneutical phenomenological method and documentary analysis since it seeks to deepen the rupture with the popular religious traditions, to return to the old sacred conception of the world as a place full of gods, in which there are no more moral demands than those indicated by man as the center of this neopagan metaphysical and anthropological scheme. The main result obtained is the verification of the nihilism that the neopagan proposal contains in the religious, moral, anthropological and political order with a detailed characterization of the phenomenon and its relativistic consequences in Western thought.

Resumen En el presente artículo investigamos acerca del neopaganismo como una impronta cultural de las actuales sociedades occidentales. Relacionado estrechamente con la oposición al cristianismo, el neopaganismo se configura como una filosofía que, de manera consciente y radical, se muestra reacia a todo tipo de dualismo. En este orden de ideas, Dios y el mundo devienen dos niveles ontológicos distintos, separados e irreductibles. El objetivo principal del trabajo es el de demostrar que el neopaganismo constituye una forma de nihilismo, mediante un enfoque cualitativo propio de las ciencias humanas, y se servirá tanto del método fenomenológico hermenéutico como del análisis documental, puesto que busca profundizar en la ruptura con las tradiciones religiosas populares, para retornar a la vieja concepción sagrada del mundo como un lugar lleno de dioses, en el que no hay más exigencias morales que las que señale el hombre como centro de este esquema metafísico y antropológico neopagano. El principal resultado obtenido es la comprobación del nihilismo que encierra la propuesta neopagana en el orden religioso, moral, antropológico y político con una detallada caracterización del fenómeno y sus consecuencias relativistas en el pensamiento occidental.

Resumen El presente trabajo busca explorar una serie de elementos constitutivos del mito del rapto de Europa en las versiones de Mosco (Europa), Ovidio (Metamorfosis 2. 833-875 y 6. 103-107; Fastos 5. 603-620), Aquiles Tacio (Leucipa y Clitofonte 1), Luciano de Samósata (“Céfiro y Noto”, Diálogos marinos) y Nono de Panópolis (Dionisíacas 1). El objetivo es intentar determinar la(s) fuente(s) que pudo haber utilizado cada autor, a partir de la mención u omisión de algunos de estos componentes en las distintas reelaboraciones, así como también los cambios en la forma de emplearlos.

Abstract The present work aims to explore a series of constituent elements of the myth of the rape of Europa in the versions of Moshus (Europa), Ovid (Metamorphosis 2. 833-875 and 6. 103-107; Fasti 5. 603-620), Achilles Tatius (Leucippe and Clitophon 1), Lucian of Samosata (“Zephyrus and Notus”, Dialogues of the Sea Gods) and Nonus of Panopolis (Dionysiaca 1). The objective is to try to determine the source(s) that each author could have used, based on the mention or omission of some of these components in the different rewritings, as well as the changes in the way they are used.

Abstract. The classification of diseases of the Northern Lacandons reflects two main categories: autochthonous diseases, or “true diseases”, which are sent by the ancestral gods, and exogenous diseases, which are foreign, and are created by foreing deities. True diseases are cured through ritual practices, while to treat foreign diseases Western medicine is required. The text presents original ethnographic information, gathered during the period of confinement due to the pandemic. The analysis of the ethnographic material highlighted the different interpretations that the Lacandons elaborated to explain the spread of the SARS-CoV-2 virus from their cosmogony, as well as the methods employed to prevent and cure the infection. This analysis shows that the concepts of health and disease are dynamic; they change and adapt according to the cultural variations, as they are closely linked to religion and worldview.

Resumen. La nosología de los lacandones del norte contempla dos categorías principales de enfermedades: las autóctonas, llamadas “verdaderas enfermedades” -enviadas por los dioses ancestrales-, y las infecciones exógenas -“de los ladinos”-, creadas por deidades extranjeras. Las primeras se curan por medio de prácticas rituales, mientras que el tratamiento de las segundas necesita de métodos terapéuticos ajenos a la cultura local. En el texto, se presenta información etnográfica inédita, recabada durante el periodo de confinamiento por la pandemia. El análisis del material etnográfico permitió destacar las distintas interpretaciones que los lacandones elaboraron para explicar la difusión del virus SARS-CoV-2 desde su cosmogonía, así como los métodos que se emplearon para prevenir o curar la infección. Este análisis muestra cómo los conocimientos sobre los procesos de salud y enfermedad son nociones dinámicas, que se modifican y adaptan de acuerdo con las variaciones culturales, pues se encuentran estrechamente vinculadas a la religión y la cosmovisión.

In a time where approximately one-third of the world Spopulation identify as Christian, while the percentage of individuals rejecting the idea of a divine being remains relatively low, it is striking that proponents of the latter category attempt to silence research and findings from the former group. A recent example of this is the reaction to four articles published in 2023 in the Tydskrif vir Geesteswetenskappe (Journal of Humanities). These articles discuss recent scientific research, indicating highly intelligent and precise design in both macrocosm and microcosm, leading researchers to logically conclude that there must be a designer who cannot be a part of the cosmos itself. This conclusion causes significant discomfort among atheistically inclined thinkers, as evidenced by the fierce response to these articles. It appears that there is even pressure on academic journals to employ censorship and refrain from publishing such research. This article is a reaction to such criticism. Spangenberg (2023) takes issue with the assumption of the researchers of the four articles that humans are rational beings, by emphasising the irrationality of certain human behaviour. He has a significant problem with the researchers' suggestion that the order found in nature and humans' rational thinking abilities cannot be seen as coincidental but are ordained by God. He also attempts to create a contradiction between a merciful God and a God who punishes sin. But all these arguments can be dismissed based on basic logic. Spangenberg accuses the authors of misinformation when discussing Genesis. Referring to Genesis 1:26, he asserts that when God says, "let us make man," it implies multiple gods. Spangenberg's idea of polytheism in Genesis is further emphasised by his reference to the garden in Genesis 2 as the garden of gods, because it was located in the east. According to him, that would have referred to the place where heaven and earth meet, allowing gods residing in heaven to enter the earth. This conclusion based on the garden's eastern location resembles a slippery slope form of reasoning. Even when considering only the Pentateuch, the introduction of the so-called assembly of gods and garden of gods in Genesis 1 and 2 by Spangenberg cannot be considered a plausible interpretation. The focus in the Pentateuch, as in the rest of the Bible, is on the fact that God must be known and acknowledged as the only God, contrary to the pagan nations' concept of multiple gods. Spangenberg based his ideas on the documentary hypothesis - a theory that claims that the first five books of the Bible emerged over a long period of time and that they are a compilation of various and contradictory documents. He uses this to discredit the research in the four articles, despite the fact that even supporters of the documentary hypothesis admit to problems in this hypothesis. Contemporary research suggests that it is crucial to consider the truth claims of the Pentateuch itself and move away from hypothetical source documents. Arguments by people such as Spangenberg, that authors who do not accept this document hypothesis or give reference to it should be censured, cannot bear any weight. In fact, recent research returns to the idea that the Pentateuch is a single work, written according to a plan and largely composed by one author. By accepting its unity and inspiration, as millions of Christians do, valuable insights can be gained, for instance by considering why specific names for God are used in particular contexts. Conversely, viewing it as merely different sources does not yield fruitful research. In a further attempt to discredit the four scientific articles in the TGW, Spangenberg points to the negative way in which the church had supposedly dealt with Galileo Galilei's heliocentric research some centuries ago. Contrary to Spangenberg's assertion, the reality is that Galileo's affair did not start as a conflict between science and the church. The church had initially encouraged Galileo to continue his work. It was particularly natural scientists who, partly justifiable and partly not, raised issues concerning the results of his research. As evidenced by the authors of the four articles mentioned above, it was especially Christian thinkers who had developed scientific knowledge throughout many centuries; moreover, they had established and funded several universities where research could be done. Upon examining the four articles opposed by Spangenberg and others, it becomes clear how crucial it is that science and its results should not be suppressed. The articles discuss research in natural sciences and cosmology that delves into the cause and fine-tuning of the universe, as well as the precision of cosmic constants that make life possible. Additionally, they explore the origins of encoded information within DNA, and its role in life itself. It is unacceptable to reject experimental observations and derived theories based on a negative view of Christian beliefs beforehand. Scientific inquiry necessitates an unbiased and open-minded approach, demonstrating the courage to interpret data honestly, in order to reach the most probable conclusion.

Dit klink ongehoord om sensuur op artikels te wil toepas, wanneer dié artikels op grond van natuurwetenskaplike navorsing aandui dat die bevindinge in ooreenstemming is met dit wat 'n groot deel van die wereldbevolking glo. Tog is 'n onlangse voorbeeld hiervan die reaksie op vier artikels wat in 2023 in die Tydskrif vir Geesteswetenskappe (TGW) gepubliseer is. In hierdie artikels is die resultaat van natuurwetenskaplike en kosmologiese navorsing wat op 'n hoogs intelligente en presiese ontwerp in beide makro- en mikrokosmos dui, bespreek. Die navorsingsresultate dui daarop dat daar 'n intelligente ontwerper van die kosmos moet wees. In sy reaksie op die vier artikels, erken Spangenberg die geldigheid van die navorsings-resultate, maar hy voer aan dat dit nie met die eerste vyf boeke van die Bybel vergelyk kan word nie, aangesien laasgenoemde nie betroubaar is nie. Gegrond op sy ewolusionistiese siening van godsdiens, beweer hy dat die Pentateug as 'n bloot menslike samestelling van verskeie en teenstrydige dokumente ontstaan het. Resente Bybelwetenskaplike navorsing dui egter heelwat probleme met hierdie bronnehipotese aan, met die gevolg dat navorsers terugkeer na die siening dat die Pentateug grootliks deur een outeur saamgestel is, 'n geheel vorm en as sodanig betroubaar is. Anders as wat Spangenberg met sy verwysing na Galileo beweer, staan die Christendom nie in die pad van goeie navorsing nie. Christen-denkers het deur die eeue heen kosbare wetenskaplike werk gedoen en boonop verskeie universiteite gestig en befonds. Wetenskaplike ondersoek vereis 'n onbevooroordeelde benadering, wat die geleentheid skep dat bevindinge eerlik geïnterpreteer kan word om tot die mees waarskynlike gevolgtrekkings te lei. In 'n era waar rofweg 'n derde van die mensdom hulleself as Christene beskou (Dyvik, 2023), terwyl die persentasie mense wat ateïsties die idee van 'n goddelike wese verwerp wêreldwyd baie laag is, is dit opvallend dat voorstanders van laasgenoemde kategorie, navorsers en navorsing uit eersgenoemde groepering probeer stilmaak. 'n Resente voorbeeld hiervan is die reaksie op vier artikels wat in 2023 in die Tydskrif vir Geesteswetenskappe (TGW) verskyn het. In hierdie artikels (Dreyer, Van der Walt & Denton, 2023; Dreyer & Van der Walt, 2023a, 2023b, 2023c) bespreek die skrywers nuwere wetenskaplike ontdekkings en hoe die ontdek-kings aanduiding van hoogs-intelligente en presiese ontwerp gee.

Abstract Chocolate is a delectable sweet enjoyed all over the world. Made from dried cocoa beans, through the process of roasting, grinding, and conching, chocolate is known for its taste and flavor. Although the sugar content of chocolate is limiting its reach to the health-conscious population, chocolate is endowed with immense medicinal benefits. The major ingredient of chocolate, cocoa, Theobroma cacao L., is a plant known as the “Food of the Gods” due to the abundance of polyphenols present in it. Processing conditions and parameters affect the polyphenol stability. Roasting process conditions affect the polyphenols of cocoa beans, especially the epicatechin and procyanidin. The variety of cocoa beans, quality and presence of fat, sugar, emulsifiers, drying time, and temperature are the important influencing factors affecting the polyphenol content of chocolate. Chocolate possesses antioxidant, antidiabetic, anticancer, anti–inflammatory, and good mood food properties but it is also shown to be prebiotic and helps in alleviating the symptoms of Alzheimer’s and heart disease. The functional properties of chocolate can be enhanced by the addition of certain foods/ functional ingredients. This paper reviews the role of chocolate as a functional food, the effect of processing on polyphenols, and the recent developments in improving the functional properties of chocolates through fortification. world beans roasting grinding conching flavor healthconscious health conscious population benefits L L. Food Gods stability procyanidin fat emulsifiers time antioxidant antidiabetic anticancer antiinflammatory anti inflammatory anti–inflammatory Alzheimers Alzheimer s disease foods ingredients fortification

Abstract: Because of the constant changes in the religious landscape of Latin America, teaching evolution has become a contentious issue. This study examines teachers’ perspectives on evolution in three Latin American countries with varying degrees of secularism: Argentina, Brazil, and Uruguay. The importance of God in the evolution of species was analyzed using the responses to question B.48 of the Biohead-Citizen questionnaire. Despite their religious beliefs, Argentinian and Uruguayan teachers did not consider God’s role in evolution. In contrast, many Brazilian teachers attempted to integrate science and religion in the context of evolution, believing that God was essential to the evolutionary process. Semi-structured interviews and other questionnaire responses supported these findings. Abstract America issue secularism Argentina Brazil Uruguay B48 B 48 B.4 BioheadCitizen Biohead Citizen beliefs Gods s contrast process Semistructured Semi structured findings B4 4 B.

Resumo: Na América Latina, o ensino da evolução se tornou um tema delicado devido às constantes mudanças no panorama religioso. Este estudo analisa as concepções dos professores sobre a evolução em três países latino-americanos: Argentina, Brasil e Uruguai, com diferentes níveis de secularismo. A importância de Deus na evolução das espécies foi analisada por meio das respostas à pergunta B.48 do questionário Biohead-Citizen. As respostas dos professores argentinos e uruguaios não consideraram Deus importante para a evolução, apesar de serem majoritariamente religiosos. Em contraste, muitos professores brasileiros buscaram integrar a ciência com a religião no contexto da evolução e acreditam que Deus é importante para o processo evolutivo. Entrevistas semiestruturadas e outras respostas do questionário confirmaram essas conclusões. Resumo Latina religioso latinoamericanos latino americanos latino-americanos Argentina Uruguai secularismo B48 B 48 B.4 BioheadCitizen. BioheadCitizen Biohead Citizen. Citizen Biohead-Citizen religiosos contraste evolutivo conclusões B4 4 B.

The debate about the interdependence or the dichotomy between the church and the state or politics is not new. The discourse is neither over nor something that will pass any soon. Both perspectives provide concrete reasons depending on the viewpoint from which an individual is writing and arguing. Both the ecclesia and the state or politics enjoy social capital. Of the two, however, the Church's social capital is resilient and consistent, unlike the political capital which is seasonal and only rigorous in the pursuit for political position. In recent years, there is an immense emergence of Christianity that blend charismatic practices and African religiosity. An increased pursuit of political leadership is being witnessed by the church leadership and the secular community. One of the motivations has been the derivatives from the positions, which are mainly monetary and honourability. This can be linked to a struggle to meet a status threshold set and determined by a postmodern society which the clergy and the political leader must uphold. Anyone who lives below that 'standard' does not fit that position. It is for this reason that both the church and state or politics has been commercialised. The commercialisation aspect resulted in the two competitive entrepreneurial enterprises. Thus justice has been retailed to commercialisation and consumerism. This article therefore firmly holds the possibility that church and state or politics have common elements that, if reworked, can become tools in the mission of God. The assumption is that both institutions are reviewed as organs and not organisations because, as organisms, they are both fit for transformation into suitable instruments for the mission of God. Institutional reforms are dictated by the reformed human resource. This article leans towards the interrelationship between the Pentecostal tradition and the state or politics in viewing their role in doing justice to the mission of God. Thus a comparative framework fits this work. CONTRIBUTION: The interdependence of the church and political enterprise is exposed to a constructive critique and further writing. It has advanced affirmed the comparative methodology as a ongoing study alternative.

This article investigates the attribute of God's wisdom in Matthew's Gospel as personified in the ministry of his Son, Jesus. This Gospel identifies Jesus as 'Immanuel'. He is 'God with us'. The focus falls on several statements exhibiting wisdom motifs that are either uttered by or ascribed to Jesus. These statements are quite puzzling and continue to evoke scholarly discussion. The central theoretical argument of this article is that these statements cannot be fully understood without considering the echoes of the Jewish context exhibited in them. The objective of his investigation is to demonstrate how the recognition of similarities between the statements in Matthew and in Jewish literature contribute towards the understanding of wisdom statements in the Matthean Gospel. This article therefore begins by identifying key wisdom motifs within Jewish tradition, followed by an investigation of wisdom sayings in Matthew. Parallels in Luke are considered to sharpen peculiarities of Matthew's narration. From this investigation it became clear that the ministry of Jesus in Matthew is met with similar reactions as that of Wisdom in Jewish literature. The article accentuates a significant dimension of Matthew's Christology. Matthew vindicates Jesus against his opponents and justifies Jesus' acceptance within the Matthean community. For this community, he is not only recognised as wise teacher, but even the one who reveals and personifies wisdom. As 'Immanuel', he presents the attribute of God's wisdom. CONTRIBUTION: This article contributes to the ongoing scholarly discussion of several puzzling and seemingly obscure statements echoing wisdom motifs, either attributed to or uttered by Jesus.

This article arose from the study of apophatic theology also known as the via-negativa. Apophatic theology, by definition, refrains from stating what and who God is instead of focusing on what God is not. It renders religious language as a sign-system inadequate in describing God, his nature, and human numinous experiences. Yet, language is the fundamental modelling system that stimulates our everyday phenomenological, spiritual, and religious developments. This article is demonstrating how the apophatic theological view attempted to solve or investigate the inadequacy of religious language or the lack of God's language. The research drew from contemporary scholarship on Augustine's use of apophatic theology in developing its hypothesis of the importance of music as a transcendental language. Moreover, through music and prayer, language becomes an intermediary beyond the physical to the metaphysical. In this instance, Augustine of Hippo, coming to terms with the inadequacy of religious language, considered music a succinct communicative tool in his theology and divine pedagogy. So, due to the challenges of language, the purpose of this article is using Augustine and his view of music within the Sitz im Leben of his spiritual development to solve a theological problem. In this article, the following will be discussed: (1) Augustine's Confessions as a dialogue where he speaks to God through Scriptures and hymns; (2) Augustine's earlier philosophical theory of music; (3) and Augustine's use of apophatic theology in our spiritual development. The importance of this research will help us understand God's immanence (over his ineffable) through our use and understanding of music as a harmonious language consisting of unchanging mathematical properties. Furthermore, the truthfulness of music as a harmonious language about God's mystery can be better understood. CONTRIBUTION: Through Augustine's apophatic theology, this study contributes to our understanding and revitalisation of spirituality using music as an alternative form of harmonious language of the spirit. Moreover, it considers music a universal language that transcends all senses and other modes of cognitive activities. By establishing a basic principle of what makes us spiritual, we can transform our cognitive abilities and become better spiritual beings. Furthermore, this study examined the harmonic nature of music in the seven liberal arts as a significant mathematical aspect of the cosmos.

The article examines the role that equipment for good works, as an integral part of church ministry, can play in revitalising and help congregations to grow. The investigation is conducted through an exegetical analysis of Ephesians 2, focusing on verse 10. The results of the study of Ephesians are then compared with other Scriptures where good works are mentioned. From this research, it becomes clear that good works do not play a role in the justification and salvation of believers, because it is solely the work of God's undeserved grace. However, good works are an integral part of God's purpose in his redemption of humanity. Humanity is not saved by good works but rather unto good works. According to Ephesians, good works serve to proclaim the greatness of God's grace towards believers. God prepares the good works for believers. Believers are enabled to do good works through the gifts that Christ and the Spirit give them, and the equipment they receive through the special services. From the Gospels, it is evident that good works were a characteristic of Jesus' mission, and therefore also the calling of his disciples. In the pastoral letters, good works are described as part of Christ's purpose for which He acquired a people for Himself. The ultimate goal of equipping from the Word, is the ability to do good works. Therefore, good works testify to maturity in faith, reliability, and dedication. A lack of good works puts a question mark on someone's faith. The conclusion from the research is that deliberate equipping of members to actively do good works, should be an integral part of church ministry. Each member of the congregation should be held responsible for using the opportunities that God creates for them, to do good works. The lack of a structured ministry of equipping members for distributing God's grace by good works, can be a leading cause of stagnation and decline in congregations. CONTRIBUTION: The article contributes to practical theological reflection on ministry in the church through in-depth exegetical analysis and comparison of Scripture with Scripture. The place of equipping for good works, which is often overlooked in reformed circles, is highlighted here

This article examined wisdom, a godly attribute, as a gift God gives. The gift takes at least three forms: skill in wise words, skill in subsequent actions, and skill with one's hands. Bystanders and readers easily spot wisdom. This article found that wisdom grew and was refined through use. Employing a canonical approach and a literary methodology, this article presented selected Hebrew Bible characters who broadly illustrated God's gift of wisdom in words and actions; it then considered two men and a group of women who were skilled - wise - with their hands. Four biblical characters noted for wise speech and actions include Joseph, the dream-interpreter and second to Pharaoh as Egypt's ruler (Gn 41:37-41); the Wise Woman of Abel Beth Maacah, a city's arbitrator during a siege (2 Sm 20:14-22); Solomon, David's successor, who asked God for an understanding mind and received wisdom (1 Ki 3:9-12); and Daniel, a Judean exile in Babylon who sought God's wisdom in a life-and-death situation (Dn 2:19-23). A fifth character, Lady Wisdom (a most interesting persona), teaches that wisdom is not only a gift but also a learned skill. In an 'Elevator Pitch' proclaimed loudly in a city's streets, she invites passers-by to come to her banquet, learn from her, and become wise (Pr 8-9). God's wisdom also abounded in practical, tactile ways. God gave Bezalel and Oholiab wisdom in crafting furnishings for the Tabernacle in the Wilderness (Ex 31:1-11); wise-hearted women participated as spinners (Ex 35:25-26). This article concluded that whether given as word, action, or skill or learned via study or practiced manually, all wisdom's forms come from the bountiful Giver, and require a recipient's maintenance, namely the lifelong pattern of seeking God and walking in his ways (Pr 2). Wise choices in friends, words, and actions result in blessing the learner and subsequently promoting a society's well-being. Wisdom ripples. CONTRIBUTION: Through the lens of Old Testament character studies, this article illustrated aspects of God's gift of wisdom. Stories showed how individuals sought, practiced, and developed wisdom. While wisdom initially met a need, saved a life, or led a nation, it overflowed from the one singularly known as wise to others. However, a condition applied. Wisdom is not inherited; all seekers must learn that wisdom's objective, like all God's gifts, is God's glory.

The purpose of this article is to exegetically determine the meaning and use of ἒρχομαι as a word denoting the second coming, in the revelation-historical tradition. A definition of the meaning of ἒρχομαι is formulated after a word study has been done in a diachronic and synchronic way. In this article it is also established what the telos of the revelation of the second coming is, where ἒρχομαι is used in the book of Revelation. The findings of the research are summed in a definition of the meaning of ἒρχομαι as a word denoting the second coming, and which is formulated as follows: It is the physical coming of Jesus Christ with his second coming, from heaven to earth, during which He will appear publicly in power and glory, to judge and to save the faithful. The telos of the revelation of the second coming by means of ἒρχομαι, is determined as the kerugma that God in Jesus is ὁἐρχόμενος, coming to mankind; the manner in which He will come; and that his second coming forms an essential part of God's counsel. A second purpose for proclaiming the second coming, is to state that it is Jesus Christ himself that is coming and to direct the focus of the believers to him. Thirdly, the second coming is proclaimed to call unbelievers to repentance and to encourage believers to stay faithful. The final telos is determined as encouragement for the believers to remain faithful, to take heart in the promise of everlasting life in God's presence, to pray for the return of Christ and to believe and obey Scripture, the written word of God. CONTRIBUTION: By means of exegesis in the revelation-historical tradition, an original theological definition of meaning of ἒρχομαι as a word, denoting the second coming of Christ, is provided and the telos for the revelation of the second coming, by means of ἒρχομαι in the book of Revelation, is determined

Faced with the difficulty today of executing the church's responsibility to be a witness to Jesus Christ in the world, I researched the way in which the Scriptures speak about the direct involvement of God in the implementation of his plan of salvation. In this research, I particularly focused on what is brought forward by Luke in his gospel and in the Book of Acts. Lukan-Acts has been examined for indications that point to the direct involvement of the triune God in the execution of his plan of salvation. I proceeded in a biblical-theological-exegetical manner, looking specifically at those indications that speak of the fulfilment of the Scriptures by God; of the continuing work of Jesus; of what Luke brings forth about the involvement of the Holy Spirit; and of what Luke wrote about the activities of angels, about words that were heard from heaven, and about the miracles that took place. In addition, specific words for witnessing and sending used by Luke, as well as the summary remarks he noted, particularly in the Book of Acts, were looked at. The aim of the article was to show how the triune God himself is fully involved in the execution of his plan of salvation. From studying the Lukan-Acts, it became clear that God himself is indeed the Actor in the execution of his plan of salvation - theologically referred to as the missio Dei. It became clear that God is still the Actor when he uses the service and engagement of people. He encouraged them to it in what Luke in his double-work brought forward, using people, guided by the Spirit, as instruments in the hand of Christ. In this, the work of Luke gained extra significance in that it encouraged its first readers, as well as the church today. Being involved in mission makes sense, because God is and will be directly involved in the execution of it. CONTRIBUTION: This article was written to show the relevancy of the Book of Acts for the church in relation to its involvement in mission. This shows what is the foundation of all missionary efforts of the church, namely God's own activity and direct involvement.

This article reviews the doxological motivation of and for the church's mission from a reformational perspective. The researcher learned that there is a human tendency to position oneself, or other beings or things, in the centre of God's story and mission. Human religions and philosophy in ancient times claimed that behind the visible reality, there is an invisible world of either fate or ideals, which determined how people lived, and how they viewed and practised music. It is learned from missiological debates that the goal and the motive of the church's missional music are often misunderstood and it led to a disarray, not only of the goal and motive of the church's music, but also of the effective and efficient missional fellowship with God and with each other through music. With an overarching theme of formation (creation), deformation (humanity's fall into sin) and reformation (redemption and hope), this article is set to discuss three aspects of doxological motivation of and for the church's missional music, before the concluding remarks. In short, firstly the starting point: its formation; secondly, the critical point: its deformation (misdirection); thirdly, the ultimate point: its reformation and consummation. CONTRIBUTION: This article adds value (a voice) in finding ways and means for the effective and efficient missional worship of God through church music. In that regard, understanding the doxological motivation behind the church's missional music and its relevance in the missional worship of God is important. This attempt not only helps in handling misconceptions regarding the human tendency to position themselves, other beings, or things in the centre of God's story, worship and mission, but helps also in restoring the proper doxology at the centre of worshipping God through music

Abstract: A summary of the historical background of the present-day Lacandon Maya is followed by an account of their worldview, with respect to the archaeological remains which are found all over their territory, and about the deities who inhabited them. Southern Lacandon beliefs about the soul and death are outlined in order to grasp the meaning of “the song of the dead person’s soul”, which tells of the different phases through which the soul passes during the process of dying, in its transition between the human world and the world of the deities. A description of Lacandon funerary rites is provided, as well as an explanation of the term used in the song to signify the body. Finally, this song is compared to “the song to a dead person”, which belongs to Northern Lacandon oral tradition.

Resumen: Después de un compendio histórico relativo a los lacandones actuales, se expone su concepción de los vestigios arqueológicos que abundan en su territorio. A continuación se presentan datos con respecto a los dioses de los lacandones del sur y de sus ideas acerca del alma y de la muerte, imprescindibles para entender los versos que canta el alma. El canto relata las diferentes fases por las que pasa el alma durante el proceso de fallecimiento en su transición entre el mundo humano y el mundo de los dioses. Siguen una descripción de las exequias lacandonas y una explicación del vocablo utilizado en el canto para designar el cuerpo de la persona. Al final se compara este canto con el “canto a un muerto” de los lacandones del norte.