Daniël Louw
Daniel Louw studeer aan die Universiteite Stellenbosch en Tübingen (Duitsland). Hy behaal die grade DPhil (1972) en DTh (1983) en was predikant van die NG Kerk in Wynberg (1972–1976) en Stellenberg (1976–1977). Sedert 1978 is hy dosent aan die Universiteit Stellenbosch, van 1990 tot 1994 medeprofessor in praktiese teologie en sedert 1995 professor en hoof van die Departement Praktiese Teologie. Hy was dekaan van die Fakulteit Teologie van 2001 tot 2005, en president van die International Academy of Practical Theology (IAPT; 2003–2005) en van die International Council for Pastoral Care and Counselling (ICPPC; 2011–2015). Hy is die skrywer van onder andere die volgende publikasies: Illness as crisis and challenge: Guidelines for pastoral care (1994); Love lasts: A couple's guide to growth and enrichment (1995); A pastoral hermeneutics of care and counselling: A theological design for theory, anthropology, method and therapy (1998); A mature faith: Spiritual direction and anthropology in a theology of pastoral care and counseling (1999); Meaning in suffering: A theological reflection on the cross and the resurrection for pastoral care and counselling (2000); Cura Vitae: Illness and the healing of life (2008); Networking of the human soul. On life skills, spirituality and maturity (2012); Icons: Imaging the unseen. On healing of life body and soul (2014); en Wholeness in hope care. On nurturing the beauty of the human soul in spiritual healing (2016).
Wonderment despite woundedness. Being encapsulated between a sense of mortality and the germination of immortality ‒ reframing ageing, dying, death and entombment within the spiritual aesthetics of a pneumatic body
2022-02-28"The theological argument is developed that despite bodily decay, dying and death should be approached from an eschatological perspective of wonderment ‒ a corpse as 'germinable seed'."
Verwondering ondanks verwonding. Tussen aftakeling (verganklikheid) en ontkieming (onverganklikheid) ‒ oor die spirituele estetika van ’n “pneumatiese liggaam” binne die knyptang van veroudering, sterwe, graf en dood
2022-02-28"Goddelike bekleding is die teologiese misterie binne-in die doodsheid van die dood; ’n vorm van 'onsterflikheid' verhul in die dinamika van die opstandingshoop."
Dum spiro – spero (while I breathe, I hope). Journeying with Elsa Joubert in the quest for the “naked truth” regarding the essence of our being human
2020-09-09"The author Elsa Joubert wrestled with the mystery regarding the core of life and the meta-physical realm of soulfulness and transcendence. This was triggered in her youth by the deaths of her sister and father. While facing the ailments of old age, she reflected on the meaning of life and the destiny of our being human."
Dum spiro – spero (terwyl ek asemhaal, hoop ek). Op reis met Elsa Joubert oor die "naakte waarheid" van die "menslike siel"
2020-09-09"Tussen 'siel', 'onsterflikheid', 'ewigheid' en 'onverganklikheid' is daar geen rasionele of empiriese verband nie. In die Christelike geloof is dit gekoppel aan die opstandingsperspektief. Dit is eintlik merkwaardig dat Elsa Joubert alreeds in haar reisverhaal hierdie koppeling aangevoel het …"
’n Weerlose God op die skilderdoek
2020-04-01"Weerloosheid maak my vry en bring my uit by deernis en medemenslikheid."
The aesthetics of divine ugliness: The portrayal of a vulnerable God in the art of painting within processes of paradigmatic transformation in theological thinking – the disgust of filth (skúbalon) and the scandal of malediction (skandalon)
2020-01-27“When Christianity was threatened, a kind of divine imperialism was introduced to justify a clerical ecclesiology and maintain dogmatic stances regarding social life problems.”
Die estetika van ’n skreeu-lelike, “weerlose God”. Skilderkuns as medium in prosesse van teologies-paradigmatiese transformasie – ver-beeld-ende stank (skúbalon) vir skandalige on-dank (skandalon)
2020-01-27“Die implikasie en argument is dat skilderkuns ’n medium is om God se wese nie te probeer definieer nie, maar slegs esteties te ‘infinieer’ – die sosyn van God in terme van solidariteitsmedelye.”