Lyflikheid en liturgie : prakties teologiese perspektiewe op die interbeliggaming van aanbidding

Thesis (MTh)--Stellenbosch University, 2016.ENGLISH ABSTRACT: This study researches, from the perspective of gender-related body theology considerations, to what extent is intercorporeal worship realised within the DRC worship services and specifically in contemporary Dutch Reformed liturgical resources and what can be done to consciously transform worship services intercorporeal worship services. Seen from within the South African context, bodies are often the space where power battles are fought. This can be seen in our countries history of Apartheid and high statistics of violence, especially against women and children. It can also be seen in the widespread poverty and high HIV/Aids statistics. These are more than just a list of issues, together it creates an intricate web and in the middle of this web there are bodies. History shows us that all too often religion is part of the problem, rather than the solution, having a very negative view on (some) bodies. Through history and to this day there are discriminated against certain bodies. One of the reasons for this is binary thinking that is part of the dualism inheritance. In binary thinking some bodies are seen as inferior to other bodies. Body Theology, working from the basis of the incarnation, takes a stand against all kinds of dualism and claims back the wholeness of the person as well as the equality of humankind. Within the Dutch Reformed Church we see dualism at work in the over emphasis placed on the mind to the extent that the body disappears. Body theology helps the liturgy in claiming back the wholeness of the person. This is possible when working form the viewpoint of the incarnation and embodiment. God chose to take on flesh and become human in Christ, but the moment when Jesus is recognised as Christ and Lord, is after his resurrection when he stands with pierced hands and feet and a wounded side. It is in this crucified, disabled, glorified Christ that God is revealed to us. In the Body of Christ we are confronted with a different body, a liminal body that is simultaneously broken, disabled, healed and glorified. And it is within the liminal space created by this liminal God that different bodies can relate to one another. In the liturgy rituals are primarily the carriers of the liminal. This enables worship to be a space where different bodies can embody an alternative reality and create an intercoporeal space where everyone is welcome.AFRIKAANSE OPSOMMING: Hierdie studie ondersoek vanuit ‘n genderverwante liggaamsteologieseperspektief tot watter mate interbeliggaamde aanbidding gerealiseer word spesifiek binne kontemporêre Nederduitse Gereformeerde liturgiese bronne en wat gedoen kan word om doelbewus eredienste te transformeer na meer interbeliggaamde aanbiddingsgeleenthede. Binne die Suid-Afrikaanse konteks is lywe dikwels die terrein waarop magsoorloë geveg word, ons sien dit in ons geskiedenis van apartheid en die voorkoms van geweld in ons land en spesifiek geweld teen vroue en kinders. Ons sien dit ook in die hoë voorkoms van armoede en MIV/Vigs syfers. Hierdie is meer as net ‘n lys van kwessies, dit is ‘n verweefde web en in die middel van hierdie web is daar lywe. Godsdiens is meer dikwels deel van die probleem eerder as die oplossing en dit word duidelik deur die geskiedenis, waar daar al te dikwels negatief oor (sekere) lywe gedink is. Deur die geskiedenis, en vandag nog, word daar om verskeie redes teen sekere lywe gediskrimineer. Een van die redes is binêre denke wat ‘n erfenis van die dualisme is, waar sommige lywe minderwaardig teenoor ander gestel word. Liggaamsteologie eis vanuit die Inkarnasieleer die heelheid van die mens en die mensdom terug en staan alle dualismes tee. Binne die NGK liturgie het dualistiese denke ook ‘n houvas gekry deurdat daar soveel klem op die verstand geplaas is, dat die lyf heeltemal tot stilswye gedwing is. Liggaamsteologie help die liturgie om weer die heelheid van die mens terug te eis. Dit is moontlik wanneer daar vanuit die Inkarnasieleer oor lyflikheid en beliggaming gedink word. God het gekies om mens te word in Christus, maar die oomblik wanneer die mense Jesus as Christus en Here erken is wanneer Christus as die opgestane Here, met ‘n gewonde sy en deurboorde hande en voete aan hulle verskyn. Dit is dus juis in die gekruisigde, gestremde, verheerlikte Christus wat God aan ons geopenbaar word. Binne die Liggaam van Christus word ons dus met ‘n ander lyf en ‘n ander liggaamsbeeld gekonfronteer, ‘n liminale lyf wat terselfde tyd gebroke, gestremd, genees en verheerlik is. Dit is juis dan ook binne hierdie liminale ruimte geskep deur ‘n liminale God dat verskillende lywe in verhouding met mekaar kan staan. Binne die liturgie is dit rituele wat die draers van die liminale is. In die erediens word dit dus moontlik om ‘n ruimte te wees waar verskillende lywe saam ‘n aternatiewe liminale realiteit beliggaam. So kan die erediens ‘n interbeliggaamde ruimte word waar almal welkom is