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Evangelical fundamentalism : an historical-theological studyMeiring, Michael J. 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2010. / ENGLISH ABSTRACT: In essence this thesis attempts to answer two questions: Broadly, what is “fundamentalism,”
and particularly, “evangelical fundamentalism”? Ever since the terrorist attacks on the twin
towers in New York on September 11, 2001, “fundamentalism” has become a synonymous
term for these and any other militant Islamist attacks. Yet fundamentalism is historically an
American and Protestant phenomenon.
However, because fundamentalism is not merely a Protestant phenomenon but more
distinctively a “sub-species” of nineteenth century evangelicalism in America, and because
one cannot historically separate fundamentalism from evangelicalism, I prefer to adopt the
term “evangelical fundamentalism.” Yet there is more to the term than simply defining it
appropriately within a certain historical context. For example, many conservative
evangelicals can neither be labeled, historically or theologically, as “fundamentalists” nor as
“evangelical fundamentalists.” Definitions change over time. An understanding of the
movement’s history—its resistance to modernity and engagement with postmodernity—
will need to be examined as it opens up more questions concerning its identity and theology.
After summarizing its historical development and evolution, I emphasize the fact that a
simple definition does not exist—the movement is too heterogeneous. I therefore identify
and adopt a plurality of senses or perspectives to the term and to what it means to be an
“evangelical fundamentalist” today. / AFRIKAANSE OPSOMMING: In essensie poog hierdie tesis om twee vrae te beantwoord: Breedweg, wat is
“fundamentalisme,” en in die besonder, “evangeliese fundamentalisme”? Sedert die
terroriste-aanval op die tweelingtorings in New York op 11 September 2001, het
“fundamentalisme” ‘n sinonieme term geword vir hierdie en soortgelyke militante
Islamitiese aanvalle. Tog is fundamentalisme histories ‘n Amerikaanse en Protestantse
fenomeen/verskynsel.
Omdat fundamentalisme egter nie slegs ‘n protestantse fenomeen is nie, maar meer
spesifiek ‘n “sub-spesie” van neëntiende eeuse evangeliekalisme of evangeliesgesindheid in
Amerika, en omdat fundamentalisme en evangeliekalisme histories nie van mekaar geskei
kan word nie, verkies ek om die term “evangeliese fundamentalisme” aan te neem. Daar is
egter meer aan die term as om dit eenvoudig toepaslik binne ‘n sekere historiese konteks te
definieer. Vele evangeliesgesindes kan byvoorbeeld nie histories of teologies as
“fundamentaliste” of “evangeliese fundamentaliste” geëtiketeer word nie. Definisies
verander met verloop van tyd. ‘n Begrip van die beweging se gekiedenis – sy weerstand
teen modernisme en sy verbintenis met postmodernisme – sal ondersoek moet word
aangesien dit meer vrae omtrent sy identiteit en teologie aan die lig bring.
Na ‘n opsomming van sy historiese ontwikkeling en evolusie, belkemtoon ek die feit dat
‘n eenvoudige definisie nie bestaan nie – die beweging is te heterogeen. Ek identifiseer en
verbind daarom ‘n pluraliteit/verskeidenheid van perspektiewe met die term of begrip van
wat dit beteken om vandag ‘n “evangeliese fundamentalis” te wees.
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Atonement and human rights? : implications of the classic Reformed doctrine of atonement for the building of a human rights culture in contemporary MalawiThipa, Joseph Andrew 12 1900 (has links)
Thesis (DTh (Systematic Theology and Ecclesiology))—University of Stellenbosch, 2009. / ENGLISH ABSTRACT: This study is a critical investigation of a theological basis for believers and the Church of Central Africa Presbyterian in Malawi to support a culture of human dignity and human rights, and specifically in the light of the classic Reformed doctrine of atonement, as reflected in the works of Calvin and Barth and also the Westminster Confession. It is argued in this study that the very essence of public recognition and consistent implementation of human rights is far reaching when understood in the light of the Reformed view of the
atonement. In fact, in important and influential studies on human rights in ecumenical Reformed
circles, the support for human rights is normally based on other doctrines. This study, however, argues that Jesus’ earthly life, sayings or parables in the Gospel narrative are all
integral to the atonement process according to classical Reformed understanding, and are of
great importance and relevance as a transformative power for the renewed life of the
Reformed Christians in Malawi. It is argued that such a transformative power is capable of
leading Reformed Christians in Malawi to a different view concerning their reception and
building of a human rights culture in Malawi.
Other Reformed Christian responses to human rights do provide an excellent overview of the liberating power of Christ’s cross and resurrection, and how believers may
understand and affirm their vocation in light of this. However, the claim of this dissertation is
that a fuller and more faithful understanding of the atonement will assist Reformed Christians
in Malawi to see more clearly the importance of a culture of human rights specifically for the
more faithful practice of their own Reformed faith and piety. For that reason, the research study has two research questions. The main research question investigates the relationship between the classic Reformed doctrine of atonement and human rights. The secondary question inquires about the implications of the classic Reformed doctrine of atonement for the promotion of human rights in Malawi. Hence, the research study comprises of five chapters.
Chapter 1 introduces the problem being research, whilst Chapter 2 argues for a more faithful understanding of the Reformed view of the atonement. Chapter 3 provides the necessary background for the Church of Central Africa Presbyterian and its involvement in political change, and its response to the introduction of human rights and freedoms in Malawi. Chapter 4 discusses human rights in Malawi, in light of the Reformed doctrine of the atonement. The last Chapter (Chapter 5) summarizes and makes conclusions. / AFRIKAANSE OPSOMMING: Hierdie studie is ‘n kritiese ondesoek van ‘n teologiese basis vir gelowiges en die Church of Central Africa Presbyterian in Malawi om ‘n kultuur van menswaardigheid en mensregte te ondersteun, spesifiek in die lig van die klassieke gereformeerde leerdtelling van versoening soos dit uitgebeeld word in die werke van Calvyn en Barth asook die Westminster Belydenis. Daar word in die studie geredeneer dat die wese van publieke
erkenning vir en konsekwente toepassing van menseregte ver-reikend is wanneer dit
verstaan word volgens die gereformeerde siening van versoening. Inderwaarheid is die steun vir menseregte in belangrike en invloedryke studies oor menseregte in ekumeniese gereformeerde kringe gewoonlik gebaseer op ander leerstellings. Hierde studie redeneer egter dat Jesus se aardse lewe, gesegdes en gelykenisse in die evangelies ‘n integrale deel van die klassieke gereformeerde verstaan van die versoeningsproses is, en uiters belangrik en relevant is as transformatiewe mag tot die hernude lewe van gereformeerde Christene in Malawi. Daar word geredeneer dat sodanige
transformatiewe mag in staat is om gereformeerde Christene in Malawi te lei tot ‘n ander
standpunt wat hul ontvanklikheid vir en vestiging van ‘n menseregte-kultuur in Malawi betref.
Ander gereformeerde Christelike reaksies op menseregte bied ‘n uitstekende oorsig
van die bevrydende mag van Christus se kruisiging en opstanding, en hoe gelowiges in die
lig hiervan hul roeping kan verstaan en bevestig. Hierde dissertasie beweer egter dat ‘n
voller, meer getroue verstaan van versoening gereformeerde Christene in Malawi sal help
om die belang van ‘n menseeregte-kultuur duideliker te sien, juis vir ‘n meer getroue
beoefening van hul eie geloof en piëteit.
Die navorsingstudie fokus dus op twee navorsingsvrae. Die hoof-navorsingsvraag
ondersoek die verhouding tussen die klassieke gereformeerde leerstelling van versoening
en menseregte. Die sekondêre vraag kyk na die implikasies van die klassieke gereformeerde leerstelling oor versoening vir die vestiging van menseregte in Malawi. Die navorsingstudie bestaan uit vyf hoofstukke. Hoofstuk 1 stele die navorsingsvraag wat andersoek word, terwyl Hoofstuk 2 argumenteer vir ‘n meer getroue verstaan van die gereformeerde siening van versoening. Hoofstuk 3 gee agtergrond-inligting oor die Church of Central Africa Presbyterian, die kerk se betrokkenheid by politieke verandering en reaksie op die instel van menseregte en –vryhede in Malawi. Hoofstuk 4 bespreek menseregte in Malawi in die lig lig van die gereformeerde leerstelling oor versoening. Die laaste hoofstuk (Hoofstuk 5) som op en bereik ‘n slotsom.
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Alfa en omega : ’n studie in die trinitariese denke van Robert JensonVerhoef, Anne Hendrik 03 1900 (has links)
Thesis (DTh (Systematic Theology and Ecclesiology))—University of Stellenbosch, 2008. / This study offers an overview, interpretation and critical evaluation of the theology of the Lutheran American theologian Robert Jenson. The first aim is to give an outline of his theology in such a way that the importance of the relation between God and time in his thought will become clear in this process. This study will therefore focus on specific themes in his theology and the implications for the current theological debate on time, eternity, history and God. The title was also the title of Jenson’s own early study of the work of Karl Barth, Alpha and Omega.
Jenson’s theology is ecumenical by driven from the beginning to the end. He tries to formulate a theology for the one united church of the future. In his theology he thus focuses on early writers, the church fathers and on ecumenical confessions such as Nicea. He wants to get clarity why the church differs on certain points and investigates where it all started. He then brings his theology in connection with current Orthodox theologians, as well as with the Western theologians of different church traditions and tries to build on the common factors between them. His theology has an ecumenical aim, but it is first and foremost a theology written in reaction to postmodernism and especially the nihilism of his Western and primarily North-American cultural context.
To find answers to these (ecumenical and nihilistic) questions, Jenson focuses on mainly three themes that will be discussed in this study: (1) the relation between time, eternity and Trinity, (2) the trinitarian identity and character of God, and (3) the importance of the narrative nature of theology. Jenson appropriates much of Karl Barth’s thought on the Trinity and on the Trinity’s relation to time and eternity but he draws much more radical implications and consequences. He therefore differs from Barth on these issues at critical points. Jenson stands in the tradition of eschatological and trinitarian theologians of the previous century and he builds his theology around these foci in order to serve his ecumenical aim.
Finally the critical question is also asked whether and to what extent Jenson succeeds in his aim. It looks at the specific contributions Jenson made and which questions still remain unanswered regarding this key question for Christian faith, thought and life.
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Hearing the Living Word of God today? : a systematic-theological investigation into the authority and interpretation of scripture for contemporary Korean PresbyterianismYoon, Hyung-Chul 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2011. / AFRIKAANSE OPSOMMING: Die krisis rakende Skrifgesag vra ‘n dringende sistematies-teologiese ondersoek om ‘n
weg vanuit dié krisis aan te dui deur ‘n oortuigender, meer verstaanbare en belowende
benadering te bied om opnuut die sinvolheid, waaragtigheid, toepaslikheid en gesag van
die Skrif vir ons geloof en lewe te bevestig. Die oorkoepelende oogmerk van hierdie
verhandeling is dus om ‘n meer toepaslike sistematies-teologiese raamwerk te vind om
oor die gesag en interpretasie van die Skrif te kan praat. Ten einde hierdie doel te bereik,
maak die verhandeling gebruik van drie hoof benaderings – epistemologies, dogmaties
en hermeneuties – in ‘n dinamies geïntegreerde, onderling afhanklike, en holistiese
wyse.
Om die epistemologiese status van die Skrif as God se waarheid te bevestig, het ons ‘n
meer genuanseerde epistemologiese model nodig waardeur die uiterstes van sowel
moderne dogmatiese funderingsdenke asook van postmoderne nie-funderingsdenke
vermy kan word. As alternatiewe model sal ’n vorm van post-funderingsdenke as
benadering hier ontwikkel word, te einde die valse verdelings tussen objektief en
subjektief, ontologies en funksioneel, en epistomologies en hermeneuties te oorkom.
Ons kan dus die objektiewe eenheid van die waarheid en gesag van die Skrif as
beslissende weg na die realiteit van God bevestig, sonder om ons bewussyn van die
voorlopige, kontekstuele en feilbare aard van menslike kennis te ontken.
‘n Dogmaties-ontologiese verantwoording van die Skrif plaas ons spreke oor Skrifgesag
binne die konteks van die drie-enige God se ekonomie van verlossing. Vanuit ‘n
trinitaries-pneumatologiese oogpunt word die gesag van die Skrif afgelei vanuit die
drie-enige God se self-kommunikatiewe spraak-akte, sodat dit beskryf kan word as
goddelike kommunikatief-performatiewe gesag binne die drie-enige God se
verlossingsdrama. Die Skrifte kan gesien word as die teo-dramatiese teks wat ons binne
die verbondslewe met God bring en ons deur die dinamiese, dienende en vormende
werk van God se Gees oproep om aan die grootse drama van God se verlossing deel te
neem. Hermeneutiese oorwegings en nadenke moet as ‘n wesenlike en kritiese deel van ons
totale gesprek oor Skrifgesag ter sprake kom. Hermeneutiek help ons om hermeneutiese
afgode bloot te lê en om die werklike teenwoordigheid van God in ons lees van die
Skrifte te onderskei. Dit fasiliteer voorts ons beliggaming van bybelse tekste in die
spesifieke en tydelike kontekste van die lewe. Dit stel ons bowenal in staat om realiteite
van andersheid te herken en om na (‘n) ander stem(me) te luister. In die lig van hierdie
drievoudige hermeneutiese taak, kan ons die gesag van die Skrif as die viva vox Dei,
wat tot ons spreek in ons hier-en-nou lewe, herwin, terugeis en bekragtig. Ons herken
dus opnuut die gesag van die Skrif as goddelik kommunikatief-performatief,
verbondsmatig, dinamies-transformerend, lewens-deelnemend en veelvormig. Deur die
Skrif te lees, daaroor te mediteer, dit te geniet en uit te leef, ervaar ons die drie-enige
God se intieme teenwoordigheid, en aanbid en verheerlik ons God met eerbied en
vreugde. / ENGLISH ABSTRACT: In the face of the crisis of scriptural authority, an urgent systematic-theological task is to
chart the way beyond that crisis by providing a more convincing, comprehensible, and
promising way to reaffirm the significance, truthfulness, relevance, and authority of
Scripture in our beliefs and lives. The overarching aim of this dissertation is thus to
search for a more appropriate systematic-theological framework for talk of the authority
and interpretation of Scripture. To this end, this dissertation engages with three key
dimensions — epistemological, doctrinal, and hermeneutical — in a dynamically
integrated, mutually dependent, and holistic way.
To affirm the epistemological status of Scripture as God’s truth, we need a more
nuanced epistemological model by which to avoid the extremity of the modern
dogmatic foundationalism and the postmodern relativist nonfoundationalism. A
postfoundationalist approach as an alternative model would provide the way to
overcome the false dichotomy between objective and subjective, ontological and
functional, and epistemology and hermeneutics. Without losing the awareness of the
provisionality, contextuality, and fallibility of all human knowledge, thus we can affirm
the objective unity of truth and the authority of Scripture as the ultimate way to the
reality of God.
A dogmatic-ontological account of Scripture brings our talk of scriptural authority
within the context of the triune God’s economy of salvation. From a trinitarianpneumatological
viewpoint, the authority of Scripture is derived above all from the
triune God’s self-communicative speech-act and hence it can be described as the divine
communicative-performative authority in the triune God’s drama of redemption.
Scripture can be thought of as the theo-dramatic script, which brings us into the
covenantal life with God and calls us to participate in the grand drama of God’s
salvation, by the dynamic, ministerial, and formative work of God the Spirit. The hermeneutical concerns and reflections must be brought, as a constitutive and
critical part, into our whole talk of scriptural authority. Hermeneutics helps us to expose
the hermeneutical idols and to discern the real presence of God in our reading of
Scripture. It also facilitates our embodiment of biblical texts in the particular, temporal
context of life. Most of all, it enables us to recognise the realities of otherness and to
listen to other voice(s). In light of this threefold hermeneutical task, we can retrieve,
reclaim, and reaffirm the authority of Scripture as the viva vox Dei speaking to us in our
here-and-now life. We thus recognise anew the authority of Scripture as divine
communicative-performative, covenantal, dynamic-transformative, life-engaged, and
multifaceted. By reading, mediating, enjoying, and living Scripture, we experience the
triune God’s intimate presence, and worship and glorify God with reverence and
enjoyment.
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Christians and religious diversity? : a theological evaluation of the meaning of an ethic of embrace in a context of religious diversityHeilbron, Hirschel Lothar 03 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: Due to the consciousness of religious pluralism and the need for peace amongst
the religious communities of the world, the researcher considered, and herewith
presents, the arguments for and against each of three traditional theological
models for evaluating the relation between Christianity and other religions.
Although this theological debate about the truth and salvific value of non-
Christian views of life is important, and although the three approaches discussed
each brings out important aspects that have to be considered in this debate, they
were found to be limited in an important respect, namely, that they do not
suggest practical strategic solutions for how Christians should relate to people
who hold beliefs that differ from their own.
With reference to the notion of an “ethic of embrace,” drawing on a
number of New Testament texts as interpreted by theologians like Hans Küng,
Miroslav Volf, Harold Nethland, Sam Storms, and Robert H. Stein, to name but a
few, a strong case could be made for the necessity of such an ethic as a
guideline for how the churches should interact with those who do not share their
faith. It could be concluded that each of the three theoretical models,
Particularism, Inclusivism and Pluralism, needs to be reconsidered from the
perspective of an ethic of embrace. The researcher therefore inquired into the
extent to which each of the theoretical models can be reconciled, and can indeed
support and undergird, an ethic of embrace. Since, at least at face value,
Particularism seems to raise most questions in this regard, it received particular
attention. It was concluded that, also when applied in the context of the
Particularist model, the ethics of embrace is the missing link that can help
influence religiously motivated conflicts in a positive way. This allows for a more
peaceable praxis as it not only addresses religious conflict in the world, but can
also enable the Particularistic model to foster peace among religions and
therefore, indirectly, peace among the nations of the world.
The themes of reconciliation, tolerance, forgiveness and hospitality, which
are interconnected with an ethic of embrace form an important part of chapter 5, with its focus on the truth and salvific significance of Jesus Christ reflected in his
life as portrayed by Biblical witnesses. It is argued that He is not only the truth, or
the one who spoke about the truth and his salvific significance, which is of central
importance to the Particularistic model, but was able to demonstrate its practical
application through the life He lived among humans. He demonstrated practically
how the neighbour can be embraced in accordance with a particular
understanding of the will of God. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die potensiaal van ’n etiek van omhelsing (“embrace”)
aangesien drie tradisionele modelle in die teologie van die godsdienste, naamlik
Partikularisme, Inklusivisme en Pluralisme, nie voldoende is om vrede tussen die
verskillende gelowe van die wêreld te bevorder nie. Argumente ten gunste van
en teen elke model, sowel as hulle sterk en swak punte, word behandel om
duidelik aan te toon dat nie een van die drie modelle genoegsame praktiese
strategiese metodes oplewer nie. Nadenke oor die waarheidsgehalte en
moontlike verlossingskrag van nie-Christelike godsdienste, en oor Christene se
wyse van interaksie met mense van ander gelowe, verskaf opsigself nie die
nodige vrugbare praktiese riglyne nie.
Met betrekking tot die idee van ’n etiek van omhelsing, het verskeie teoloë,
waaronder Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, en Robert
H. Stein, om net ’n paar te noem, sterk konstruktiewe argumente ontwikkel wat
die idee van ’n etiek van omhelsing ondersteun en bevorder in verband met
Christene se verhouding met mense van ander gelowe. Hierdie studie
argumenteer ten slotte dat die drie teologiese modelle wat ondersoek is ’n etiek
moet heroorweeg van ’n verhouding van omhelsing teenoor mense van ander
gelowe, indien hulle tot vrede tussen mense van verskillende gelowe wil bydra.
Die navorser ondersoek ook tot watter mate die drie modelle met ’n etiek van
omhelsing versoen kan word. Aangesien Partikularisme skynbaar meer vrae in
hierdie verband oproep, word dit veral deurdink. Die navorser kom dan tot die
gevolgtrekking dat die etiek van omhelsing, in die konteks van Partikularisme,
dalk die verlore skakel is wat, ook vir die Partikulariste, geweld onder die
verskillende gelowe kan teenwerk. Dit kan moontlik nie slegs vreedsame
verhoudings tussen die verskillende gelowe teweegbring nie, maar ook daartoe
bydra dat Partikularisme in die teologiese debat tot geloofsvrede kan bydrae.
Versoening, vergifnis, gasvryheid en toleransie is temas wat in verband
met ’n etiek van omhelsing ter sprake kom, en vorm belangrike aspekte van
hoofstuk 5, aangesien dit nie net in abstrakte sin die waarheidsgehalte en verlossingskrag van Christus sterk beklemtoon nie, maar ook die wyse waarop
dit in sy lewe, soos die Bybelse getuies dit narratief skets, in ’n praktyk van
omhelsing van die medemens gestalte gevind het.
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Liturgy and spirituality in the ecumenical movement : a systematic-theological evaluationBezuidenhoudt, J. 03 1900 (has links)
Thesis (DTh (Systematical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: A growing number of scholars with an interest in liturgy and spirituality have contributed to
discussions surrounding the relationship between liturgy and spirituality. This dissertation
examines the relationship between liturgy and spirituality in the ecumenical movement, and in
particular how four factors, namely the Charismatic Renewal, inculturation, secularization, and
reflections on Baptism, Eucharist and Ministry (BEM), have had an impact on its development.
Chapter One introduces this study by focusing on the particular connectedness between liturgy
and spirituality. Chapters Two to Five critically examine the four challenges.
Chapter Two examines the impact that the Charismatic Renewal had on liturgy and spirituality. It
discusses the interest that the ecumenical movement had in the Charismatic Renewal, as the
ecumenical movement realized what the Renewal could offer them.
Chapter Three concerns itself with the challenges that inculturation poses, especially to the
liturgy. One prominent question is: How do Christians proclaim Christ faithfully in different
cultures? This chapter deals with the fact that inculturation involves dialogue between liturgy and
culture – a dialogue which leads to mutual enrichment.
Chapter Four concentrates on the impact of secularization, especially since the 1960’s. It
examines how the relevance of worship was called to question by the process of secularization.
Chapter Five highlights how BEM inspired endeavours for the renewal of liturgy and of spiritual
life. It describes how BEM had an impact on studies of worship and spirituality and the revision of
forms of worship in several churches.Chapter Six is a brief theological evaluation of the impact that the said factors were having on
liturgy and spirituality within the ecumenical movement. Some implications of the impact are
discussed and suggestions are made about how liturgy and spirituality can continually shape one
another. / AFRIKAANSE OPSOMMING: ‘n Toenemende aantal navorsers op die gebied van liturgie en spiritualiteit het bydraes gelewer
betreffende die verhouding tussen liturgie en spiritualiteit. Hierdie verhandeling ondersoek die
verhouding tussen liturgie en spiritualiteit in die ekumeniese beweging, en in besonders die
impak wat vier faktore, naamlik die Charismatiese Beweging, inkulturasie, sekularisasie, en
besinning oor die Doop, die Nagmaal, en die Bediening, op hierdie ontwikkeling gehad het.
Hoofstuk Een dien as inleiding tot hierdie studie deur te fokus op die spesifieke verbintenis
tussen liturgie en spiritualiteit. In Hoofstukke Twee tot Vyf word die vier uitdagings krities
ondersoek.
Hoofstuk Twee ondersoek die impak wat die Charismatiese Beweging op die liturgie en
spiritualiteit gehad het. Daar is ‘n bespreking van die belangstelling wat die ekumeniese beweging
in die Charismatiese Beweging gehad het, toe die ekumeniese beweging besef het wat die
Charismatiese Beweging vir hulle kan bied.
Hoofstuk Drie ondersoek die uitdagings wat inkulturasie met hom bring, veral met betrekking tot
die liturgie. ‘n Belangrike vraag is die kwessie van hoe Christene die Christusboodskap op ‘n
geloofwaardige manier in verskillende kulture kan uitdra. Die hoofstuk behandel die feit dat
inkulturasie ‘n dialoog tussen liturgie en kultuur behels – ‘n dialoog wat tot wedersydse verryking
kan lei.
Hoostuk Vier fokus op die impak van sekularisasie, veral sedert die 1960’s. Dit ondersoek hoe die
proses van sekularisasie die tersaaklikheid van aanbidding bevraagteken het.
Hoofstuk Vyf laat die soeklig val op die pogings van BEM (‘n dokument wat Christene vra om
opnuut te besin oor die Doop, die Nagmaal, en die Bediening) ten einde vernuwing te bring wat
betref die liturgie en die geestelike lewe. Dit beskryf die impak wat BEM gehad het op studies van
aanbidding en spiritualiteit, en die hersiening van vorme van aanbidding in verskeie kerke.
Hoofstuk Ses is ‘n kort teologiese evaluering van die impak wat genoemde faktore het op die
liturgie en spiritualiteit in die ekumeniese beweging. Implikasies van hierdie impak word
bespreek en voorstelle word gemaak oor hoe die liturgie en spiritualiteit mekaar gedurig kan
omvorm.
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The poor and the public : an exploration of synergies between black theology and public theologiesTenai, Noah Kiptoo 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2010. / ENGLISH ABSTRACT: The title of this study is . The Poor and the Public: An Exploration of Synergies between Black Theology and Public Theologies.
In Chapter One, which is the introduction, the research question is posed namely, \What is the meaning and potential of Black Theology and Public Theologies for the calling of the church to address poverty in the world?. The chapter also outlines the structure of the study.
In Chapter Two (Poverty . Some Conceptual Clarifications), an investigation of poverty was made. The investigation covered the meaning of poverty, the way poverty is determined, causes and effects of poverty, globalization and poverty, measures undertaken to eradicate poverty, and poverty and blackness. It is shown that poverty entails injustice, humiliation, helplessness, powerlessness, and insecurity. It is patently demonstrated that poverty is a reality to a greater majority of humanity, particularly, those who live in Africa. The majority of the poor are black people and many of them are wedged in a poverty trap. Globalization also affects the poor in both positive and negative ways.
In the third chapter (A Cursory Overview of Biblical Perspectives on Poverty), it is argued that from the perspective of the Christian Scripture, poverty is an outrage and a form of oppression. Human selfishness is a hindrance to the eradication of poverty. However, God affirms and protects the poor. Therefore, the church must respond in such a manner as to make poverty history.
Chapter Four (The Place and Priority of the Poor in Black Theological Discourses) investigates the role (the place and priority) of the poor in Black Theology. The sections examine the definition of Black Theology; the development of Black Theology in both the USA and South Africa; the methods of Black Theology, which include discussions on the sources of and approaches to Black Theology; the strengths and weaknesses of Black Theology, and contemporary trends in Black Theology. An analysis of Black Theology to establish the role that the poor play in its discourses is offered. It is shown that Black Theology gives priority to the poor. It recognizes that the triune God works with the poor, as the poor learn to love themselves enough to practice their total freedom and affirm their full humanity on earth just as heaven does. Black Theology, it is further argued, employs a robust approach of dealing with poverty through prophetic speaking in various modes.
In the fifth chapter (The Place and Priority of the Poor in Public Theological Discourses), an investigation is made into the role, the place and priority of the poor in Public Theologies. The discussion includes the background of Public Theologies, i.e. origin and development of Public Theologies, its similarities and differences with other forms of theology, and some definitions of Public Theologies. This is then followed by a discussion of the sources of Public Theologies and the principles of Public Theologies, i.e. creation and liberation; vocation and covenant; moral law; sin and freedom; ecclesiology and Trinity; and Christology. An analysis is carried out of two approaches to Public Theologies namely the direct public involvement of churches and the public significance of congregational practices. Finally, the role of the poor y in Public Theology is examined. It is argued that the two approaches to Public Theologies complement each other, and that Public Theologies attend to the plight of the poor from both a perspective of the impact of congregational practices on poverty, and the more direct impact on poverty through appropriate technical analysis as well as the formulation and monitoring of public policies, which, sequentially, speak to situations of poverty.
Chapter Six (Some Lessons for Black and Public Theological Discourses), the final chapter, brings Black Theology into dialogue with Public Theologies. Public Theologies become good news to the poor when it begins to use tools such as imaginative thinking, storytelling, naming the devil, technical analysis, and public policy matters. It is argued that Public Theologies can learn from Black Theology in the area of prophetic speaking on poverty especially with regard to criticism, envisioning, and storytelling. Conversely, Public Theologies could enrich Black Theology and all theological attempts to address poverty because they offer solutions in the area of technical analysis and policymaking. Since most of the poor people, globally, are black and live in Africa, Black and Public Theologies need to empower the church to respond to a legacy of despair in Africa, the dependency syndrome in Africa, Africa‘s indebtedness and Unfair Trade, and to encourage good governance in Africa. Some general remarks and recommendations to Black and Public Theologies are also offered. By speaking prophetically on poverty through the modes of criticism, envisioning, and storytelling as Black Theology does, by speaking prophetically through the modes of participation in technical analysis and policy making as Public Theologies do, and by exploring the potential of congregational practices for addressing poverty, both Black Theology and Public Theologies – in dialogue and partnership - become good news to the poor. / AFRIKAANSE OPSOMMING: Die titel van hierdie studie is – Die Armes en die Publieke: ‘n Ondersoek na die Sinergieë tussen Swart Teologie en Publieke Teologieë.
Die navorsingsvraagstuk is – Wat is die betekenis en potensiaal van Swart Teologie en Publieke Teologieë vir die kerk se roeping om armoede in die wêreld te verlig?
In hoofstuk 2 (Armoede – Konseptuele Verheldering) word armoede ondersoek aan die hand van die vraag wat armoede is, hoe armoede bepaal word, oorsake en gevolge van armoede, globalisasie en armoede, maatreëls wat geneem word om armoede uit te wis, en die verband tussen arm-wees en swart-wees. Daar word aangetoon dat armoede gelykstaande is aan ongeregtigheid, vernedering, hulpeloosheid, magteloosheid en onsekerheid. Hierdie hoofstuk toon duidelik dat armoede ‘n werklikheid is waarin die oorgrote meerderheid mense, veral dié in Afrika, hulle bevind. Die meeste armes is swart mense. Baie is vasgevang in die strik van armoede. Globalisasie beïnvloed die armes op positiewe sowel as negatiewe maniere.
In hoofstuk 3 (‟n Beknopte Oorsig van Bybelse Perspektiewe op Armoede) word geargumenteer dat armoede, volgens die Christelike geskrifte, ‘n wandaad is. Dit is ‘n vorm van onderdrukking. Menslike selfsug belemmer die uitwissing van armoede. God erken en beskerm egter die armes. Gevolglik moet die kerk reageer op ‘n wyse wat armoede iets van die verlede sal maak.
In hoofstuk 4 (Die Plek en Voorrang van die Armes in Swart-Teologiese diskoerse), word die rol (en die plek en voorrang) van die armes in Swart Teologie ondersoek. Die ondersoek is verdeel in afdelings oor die vraag wat Swart Teologie is; die ontwikkeling van Swart Teologie beide in die VSA en in Suid-Afrika; die metodes aangewend in Swart Teologie, wat insluit besprekings van die bronne van Swart Teologie en benaderings tot Swart Teologie; sterk en swak punte van Swart Teologie, asook hedendaagse tendense in Swart Teologie. ‘n Ontleding van Swart Teologie is gemaak ten einde vas te stel wat die rol is wat armes in die diskoerse daarvan speel. Daar word geargumenteer dat Swart Teologie die voorrang van die armes beklemtoon. Swart Teologie erken dat die drie-enige God met die armes werk namate die armes leer om lief genoeg
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vir hulleself te wees dat hulle hul volkome vryheid sal beoefen en hulle volle mensheid sal bevestig op aarde – net soos dit in die hemel is. Swart Teologie, so word geargumenteer, volg ‘n robuuste benadering tot die aanspreek van armoede deur profeties te spreek in verskillende modi.
In hoofstuk 5 (Die Plek en Voorrang van die Armes in Publieke Teologie-diskoerse), is die rol, die plek en die voorrang van die armes in Publieke Teologieë ondersoek. Die ondersoek is verdeel in besprekings van die agtergrond van Publieke Teologieë, d.w.s. die oorsprong en ontwikkeling van Publieke Teologieë, die ooreenkomste en verskille wat dit vertoon met ander vorme van teologie, en ‘n aantal definisies van Publieke Teologieë. Dit word opgevolg deur ‘n bespreking van die bronne van Publieke Teologieë. Die beginsels van Publieke Teologieë word bespreek: skepping en bevryding; roeping en verbond; sedewet, sonde en vryheid; ekklesiologie en Triniteit, en Christologie. Hierop volg ‘n ontleding van twee benaderings tot Publieke Teologieë, naamlik die direkte openbare betrokkenheid van kerke en, tweedens, die publieke belang van gemeentelike praktyke. Ten slotte word die rol ondersoek wat die armes in Publieke Teologie speel. Daar word geargumenteer dat die twee benaderings tot Publieke Teologieë mekaar komplementeer en dat Publieke Teologieë op die lot van die armes ingestel is vanuit die perspektief van die impak van gemeentelike praktyke op armoede sowel as vanuit die meer direkte impak op armoede deur middel van gepaste tegniese ontleding en die formulering en monitering van openbare beleidsrigtings wat gevolglik tot omstandighede van armoede spreek.
Hoofstuk 6 (Enkele Lesse vir Swart- en Publiek-Teologiese diskoerse) bied ‘n slotsom aan vir hierdie studie. Die voorgestelde lesse word uitgelig deur Swart Teologie met Publieke Teologieë in gesprek te laat tree. Daar word geargumenteer dat Publieke Teologieë goeie nuus vir die armes raak wanneer dit instrumente begin gebruik soos en deelneem aan verbeeldingryke denke, strorievertelling, die uitwys van die duiwel, tegniese ontleding en openbare beleidsaangeleenthede. Daar word verder aangevoer dat Publieke Teologieë by Swart Teologie kan leer oor profetiese spreke oor armoede, veral wat betref kritiek, visionering, en storievertelling. Publieke Teologieë, word geredeneer, verryk Swart Teologieë en alle teologiese pogings om armoede te verlig omdat dit hulle die dimensies van tegniese ontleding en beleidmaking bied. Omdat die meeste armes wêreldwyd swart Afrikane is, behoort Swart en Publieke Teologieë – so word geargumenteer – die kerk bemagtig om te reageer op ‘n
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nalatenskap van wanhoop in Afrika, ‘n afhanklikheidsindroom in Afrika, Afrika se skuldlas en onbillike handelspraktyke, en om goeie regering in Afrika aan te moedig. Enkele algemene opmerkings en aanbevelings word gemaak oor Swart en Publieke Teologië. Deur profeties te spreek oor armoede in die modi van kritiek, visioenering en storievertelling (soos Swart Teologie maak), en deur profeties te spreek in die modi van deelname aan tegniese ontleding en beleidmaking (soos Publieke Teologieë maak) en deur die potensiaal van gemeentelike praktyke om armoede aan te spreek, te ondersoek kan Swart Teologie en Publieke Teologieë – in dialoog en in vennootskap – goeie nuus vir die armes word.
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Justice between fairness and love? : developing a Christian notion of justice in critical dialogue with John Rawls and Reinhold NiebuhrWright, Jenny Anne 03 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This thesis is a critical study of the work of John Rawls, political
philosopher, and Reinhold Niebuhr, theologian. The work of these two
scholars is brought into dialogue with theological thought to work towards
a Christian notion of justice which seeks more than justice as fairness but
realises the impossibility of perfect love in this world.
Rawls’s two principles of justice form the basis of the discussion, with
liberty placed prior to equality, and permissible inequalities only allowed
when the weakest benefit. He excludes religion and moral reasoning from
justice, essentially any thick theory of the good, in favour of the right; any
conception of the good must be in agreement with the right and a thin
theory of the good is necessary to guide people in the right direction. In
his later works he accepts that people will mostly be guided by some
moral or religious thought.
Niebuhr believed that a prophetic religion combines an utmost
seriousness about history with a transcendent norm. Hope, faith and love
form the foundation of a call to a continual struggle for justice and
equality. The boundaries in which justice is sought are being continually
extended as global cooperation and dependence increase. Perfect justice
would be a state of solidarity with no conflict of interests. Because people
are a combination of vitality and reason, the social coherence of life can
never be based on pure rationality. Our truth is never the truth; we are
always subjective and prejudiced. There can be no universal rational
standards of justice or neutrality in social struggle. Love is the primary
law of nature and a fundamental requirement of social existence. We are
called to involvement in society by the very nature of our justification by
faith. Equality as the pinnacle of the ideal of justice points towards love as
the final norm of justice; for equal justice is the realization of community
under the conditions of sin. Justice as imperfect love aims for an equality which is increasingly inclusive and continuously creates space for people
to live in harmony.
In the final chapter, Rawls and Niebuhr are brought into critical
discussion with other theologians. The Christian preference for the poor,
an inherent part of theological justice begins the discussion. The
importance of moral reasoning for justice comes into conflict with Rawls’s
idea that there should be no thick theory of the good influencing justice.
Human dignity is an important facet of justice. The inalienable dignity
owed to every human being, created in the image of God, is an essential
part of theology and can enrich secular theories of justice. Justice
necessitates community. People learn how to behave in a way which is
just, moral and ethical from their associations in communities. The church
community can provide an important place where dialogue and learning
can take place. The boundaries of justice are ever-increasing.
Globalisation presents challenges to where and how justice is
implemented and we become increasingly aware of how our actions affect
other people. The responsibility of the struggle for justice is everincreasing.
The eschatological hope and the specific way of life which can
be offered by the church complete the Christian notion of justice. / AFRIKAANSE OPSOMMING: Hierdie tesis is ’n kritiese studie van die werk van die politieke filosoof
John Rawls en die teoloog Reinhold Niebuhr. Hierdie denkers se werk
word met teologiese nadenke in gesprek gebring om sodoende ’n
Christelike idee van geregtigheid te vorm wat meer as billikheid wil wees,
en wat terselfdertyd die onmoontlikheid van perfekte liefde in dié wêreld
erken.
Rawls se twee beginsels van geregtigheid vorm die basis van die
argument, deurdat vryheid voor gelykheid geplaas word en met die
enigste toelaatbare ongelykhede dié wat tot die swakstes se voordeel is.
Hy maak nie gebruik van godsdienstige of morele arugmente om
geregtigheid te begrond of vul nie – enige begrip van die goeie moet in
ooreenstemming met die regte wees en slegs ’n dun teorie van die goeie is
nodig om mense in die regte rigting te lei. Hy aanvaar in sy latere werk
dat die meeste mense tog deur morele denke of godsdiens gelei sal word.
Niebuhr glo dat ’n profetiese godsdiens ’n diepe erns met die geskiedenis
met ’n transendente norm kombineer. Hoop, geloof en liefde vorm die
grondslag van ’n oproep tot ’n voortdurende stryd om geregtigheid en
gelykheid. Die beperkinge waarbinne geregtigheid gesoek word, word
voortdurend uitgebrei soos globale samewerking en afhanklikheid
verhoog. Volmaakte geregtigheid sou ’n toestand van solidariteit met geen
konflik van belange wees. Omdat mense 'n kombinasie van vitaliteit en
rede is, kan die sosiale kohesie van die lewe nooit op suiwer rasionaliteit
gebaseer word nie. Óns waarheid is nooit dié waarheid nie en ons is altyd
subjektief en bevooroordeeld. Daar kan geen universele rasionele
standaarde van geregtigheid of neutraliteit in die sosiale stryd wees
nie. Liefde is die primêre wet van die natuur en ’n fundamentele vereiste
vir sosiale bestaan. Ons word geroep tot betrokkenheid in die samelewing
op grond van die regverdigmaking deur geloof. Gelykheid as die toppunt
van geregtigheid verwys na liefde as die finale norm van geregtigheid,
want gelyke geregtigheid is die verwesenliking van die gemeenskap onder
die voorwaardes van die sonde. Geregtigheid as onvolmaakte liefde het
gelykheid wat toenemend inklusief is en voortdurend ruimte skep waar
mense in harmonie kan lewe ten doel.
In die laaste hoofstuk van hierdie studie word Rawls en Niebuhr in
kritiese gesprek met ander teoloë gebring. Die bespreking begin met die
Christelike voorrang vir die armes, ’n basiese element van teologiese
geregtigheid. Die belang van morele redenering vir geregtigheid kom in
konflik met Rawls se idee dat enige dik teorie van die goeie geregtigheid
nie behoort te beïnvloed nie. Menswaardigheid is 'n belangrike faset van
geregtigheid. Elke mens – as beeld van God – se onvervreembare
waardigheid, vorm ’n noodsaaklike deel van die teologie en kan sekulêre
teorieë van geregtigheid verryk. Geregtigheid vereis gemeenskap. Mense
kan in gemeenskappe leer hoe om op te tree op 'n manier wat regverdig,
moreel en eties is. Die kerk as gemeenskap kan 'n belangrike plek wees
waar dialoog en opvoeding kan plaasvind. Die omvang van geregtigheid
neem steeds toe. Globalisering bied uitdagings oor waar en hoe
geregtigheid geïmplementeer behoort te word en ons raak meer bewus van
hoe ons aksies ander mense beïnvloed. Die verantwoordelikheid vir die
stryd om geregtigheid neem ook steeds toe. Die eskatologiese hoop en die
manier van lewe wat die kerk kan aanbied voltooi die Christelike idee van
geregtigheid.
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The quest for unity between the Bantu Presbyterian Church of South Africa and the Presbyterian Church of Southern Africa, 1959-1973Xapile, Spiwo Patrick 03 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2000. / ENGLISH ABSTRACT: Nineteenth century Presbyterian witness in South Africa provides us with a wonderful
testimony of close work relationships between ministers that served independent
colonial congregations and missionaries in native mission stations. However, these
relationships remained good as long as these two streams of Presbyterianism were
kept separate. Attempts to form one Church failed resulting to the formation of the
Presbyterian Church in South Africa, a coming together of some mission and colonial
congregations, in 1897. The majority of mission congregations stayed out of this
union and formed themselves into the Bantu Presbyterian Church in 1923.
From the beginning of the twentieth century the Ecumenical Movement posed a
challenge to the world church, condemning her inability to live as the Body of Christ
and as God's one big family. South Africa witnessed a deeper polarization of society
through the rise of divisive nationalist ideas among Africans and Europeans.
Churches did not escape this wave of thought. They also could not ignore the
challenge by the World Council of Churches. Unity talks started just after 1923 and
took a serious turn in 1959 under the heat of South Africa's racist policies. In the
same year a Committee on Union Negotiations was appointed by both Churches. It
had become very clear that a divided witness was a mockery of Presbyterian witness
as well as of Christian witness in general. This was evident in continued conflict in
areas where work overlapped. Africans in both Churches did not understand why
there were two Presbyterian Churches. They changed Churches as it suited them
sometimes to avoid disciplinary action.
Whilst there was a desire to have the two Churches unite problems relating to,:
1. the laws of the land, the legal policy of the Government, that of
separate development and an un-Christ-like attitude of Whites
towards blacks weighed heavily in the minds of most people.
2. a distorted Christian understanding of the members of both
Churches as the Body of Christ due to lack of theological
reflection,
3. suspicion and mistrust of each other
4. and an inadequate or total lack of information on unity
negotiations with decisions only at the top with very little or no
input from most congregations
derailed all attempts on union. There were genuine fears on both sides. Blacks had
learnt never to trust white people. These negotiations came to an end in 1973 with
the Presbyterian Church of Southern Africa voting in favour and the Bantu
Presbyterian Church against.
In 1994 another attempt was made. This time the laws of .the land had changed,
Both Churches had come to accept the need to come together. Past hurts were
addressed and this led to the formation of the Uniting Presbyterian Church in
Southern Africa on the 26th September 1999. It is still not too late. We can still help
make this union have real meaning to most people at grass root level. We must help
people develop trust, create a strong theological base and mobilize them around a
better understanding of the church. / AFRIKAANSE OPSOMMING: Negentiende eeuse Presbiteriaanse getuienis in Suid-Afrika verskaf aan ons 'n
wonderlike getuienis van noue werksverhoudings tussen predikante, wat
onafhanklike van koloniale gemeentes gedien het, en sendelinge wat die
inheemse bevolking vanuit sendingstasies bedien het. Hierdie verhouding het
goed gewerk solank as wat die twee Presbiteriaanse strome apart gehou is.
Pogings om een kerk te vorm het misluk en aanleiding gegee tot die stigting
van die Presbiteriaanse Kerk van Suid-Afrika deur die samevoeging van 'n
aantal sendingstasies en koloniale gemeentes in 1897. Die meerderheid
sendinggemeentes het egter buite hierdie kerkeenheid gebly en hulleself
gedurende 1923 georganiseer as die "Bantu Presbyterian Chuch".
Sedert die begin van die twintigste eeu het die Ekumeniese Beweging 'n
uitdaging aan die Wereldkerk gerig deur haar onverrnoe tot uitlewing van "die
liggaam van Christus" en "God se groot familie" te veroordeel. Suid-Afrika is
verder gepolariseer deur die opkoms van verdelende nasionalistiese idees
tussen die Swart en Wit gedeeltes van die bevolking. Die Kerke het nie
ontsnap aan hierdie kennisgolf nie en hulle kon ook nie die uitdaging van die
Wereldraad van Kerke ignoreer nie. Versoeningsgesprekke het net na 1923
begin en In ernstige wending in 1959 geneem veral as gevolg van Suid-Afrika
se toenemende rassistiese beleidsrigtings. In dieselfde jaar is In Komitee van
Eenheidsonderhandeling deur beide Kerke aangestel. Dit was duidelik dat die
verdeelde geestelike uitlewing In bespotting van beide Presbiteriaanse sowel
as Christelike getuienis gemaak het. Daar was volgehoue konflik binne areas
waar werk oorvleuel het en Swartmense het nie verstaan waarom daar twee
Presbiteriaanse Kerke was nie. Hulle het dan ook na willekeur van Kerk
verander ten einde dissiplinere stappe te voorkom.
Alhoewel daar 'n begeerte vir die vereniging van die twee kerke was is dit
ernstig belemmer deur o.a.: 1. Die wette van die land, die regsbeleid van die Regering, afsonderlike
ontwikkeling en In on-christelike houding van Blankes teenoor Swartes.
2. 'n Verwronge begrip van die Kerk (as Liggaam van Christus) onder
gemeentelede, hoofsaaklik as gevolg van 'n gebrek aan teologiese
refleksie.
3. Agterdog en wantroue en
4. 'n onvoldoende of selfs totale gebrek aan inligting oor
eenheidsonderhandelings. Besluite is slegs in die topstruktuur geneem en
daar was weinig of geen insette van die afsonderlike gemeentes nie.
Bogenoemde faktore het aile pogings tot eenheid ontspoor, daar was werklike
vrese aan beide kante en Swartes het 'n totale wantroue in Blankes ontwikkel.
Die onderhandeling het in 1973 tot 'n einde gekom toe die Presbiteriaanse
Kerk van Suidelike Afrika ten gunste van en die "Bantu Presbyterian Church"
teen eenwording gestem het.
'n Verdere poging tot eenwording is in 1994 aangewend. Teen hierdie tyd was
die landswette reeds gewysig en beide Kerke het die onderlinge behoefte aan
mekaar besef. Verskille van die verled~ is aangespreek en die "United
Presbyterian Church in South Africa" is op 26 September 1999 gestig. Hierdie
eenwording was nie te laat nie en dit kan werklike betekenis vir mense op
grondvlak he. Mense moet egter gehelp word om vertroue te ontwikkel, In
sterk teologiese basis moet ontwikkel word en hulle moet gemobiliseer word
tot 'n beter begrip van die kerk.
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Eccentric existence? Engaging David H. Kelsey’s theological anthropology as a basis for ecological theologyMarais, Nadia 12 1900 (has links)
Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The earth and her ecology is in crisis, which impacts upon both human and
nonhuman communities. Not only due to the blame for ecological destruction that is
attributed to humanity (and specifically also to the Christian religion), but also because of
the destruction of species, environments and the natural habitat of living beings theology
is asked of to step into its public and prophetic role in order to address the challenges in
whichever way it can. David Kelsey’s enormous theological anthropology, Eccentric
Existence (2009), probably provides opportunities for this, through its theological inquiry
and (re)formulation of Christian traditions’ central doctrines and faith formulations.
Kelsey’s main thesis is that God relates to all that is not God to create, draw into
eschatological consummation, and reconcile.
God relates to create the earth and her ecology. God relates to the earth and her
ecology creatively (‘living on borrowed breath’) which entails that God relates “to” the
earth and her ecology through the medium of address. The ultimate context of the earth
and her ecology is therefore that of being directly and indirectly addressed by the triune
God, through which it responds to its being called into being. The call that Kelsey
describes, and therefore God’s creation of the earth and her ecology, is public and
communal, involving both the radical freedom of otherness and the intimate nearness of
sameness. God relates to bless the earth and her ecology creatively in God’s life-giving
address, by enabling it to be alive and to bring forth life. The earth and her ecology, as
particular instances or forms of life, is dynamic, persistent and frail. Creaturely reality
involves being and having living bodies, through being created as dying life. The earth
and her ecology not only lives, but is enabled to flourish, on borrowed breath. In this
way, the earth and her ecology exists eccentrically, finding its reality and worth and being
and value outside of itself, in God’s relating to bless it creatively.
God relates to draw the earth and her ecology into eschatological consummation.
God relates by drawing the earth and her ecology into eschatological consummation
(‘living on borrowed time’) which stipulates that God relates “between” the earth and her
ecology through the medium of promise. The ultimate context of the earth and her
ecology is therefore that of being drawn into God’s own triune life and being called to participate in the glory of God. The earth and her ecology is defined by the absolute
promise of eschatological blessing and the implicit promise of transformation in the
present and in the future, which is God’s reaching out to all that is not God (also
described as the missio Dei). The earth and her ecology, as particular instances or forms
of life, stands under both God’s election (or ‘yes’) and God’s judgment (or ‘no’). The
earth and her ecology not only lives, but is enabled to flourish, on borrowed time. In this
way, the earth and her ecology exists eccentrically, finding its reality and worth and being
and value outside of itself, in God’s relating to bless it eschatologically.
God reconciles the earth and her ecology to Godself. God relates by reconciling
the earth and her ecology through their multiple estrangements (‘living by another’s
death’) and entails that God relates “amongst” the earth and her ecology through the
medium of exchange. The ultimate context of the earth and her ecology is therefore that
of being reconciled to God through its multiple estrangements and being drawn into the
divine life of God Godself. Incarnation and what Kelsey calls ‘exchange’ – God
incarnated in Jesus exchanging Godself with the earth and her ecology amidst processes
of violence and destruction to transform their living death into true life – defines the earth
and her ecology in this mode of relating. The earth and her ecology is reconciled with
herself and with living beings and all of life through their reconciliation by and in God.
God’s reconciliation is liberation and transformation of the earth and her ecology within
particular times and places, within its particular contexts. The life of the earth and her
ecology is therefore no longer tied to the fulfillment of certain functions or duties (or
even vocations) that it may be subjected to or expected of, but lies solely in the worth and
value that it finds in living and existing by the life and death of another, of God incarnate,
of Jesus the Son. The earth and her ecology not only lives, but is enabled to flourish, by
another’s death. In this way, the earth and her ecology exists eccentrically, finding its
reality and worth and being and value outside of itself, in God’s relating to reconcile it
through its multiple estrangements.
God stands in relationship to the earth and her ecology in three ways that sustains
and blesses it to flourish as mysterious living being that reflects the glory of the triune
God. The appropriate response to this, respectively, is eccentric faith, eccentric hope and eccentric love. The earth and her ecology, like all living beings and all of life, exists
eccentrically, through God that relates to it. / AFRIKAANSE OPSOMMING: Die aarde en haar ekologie is tans in krisis, wat impakteer op beide menslike en
nie-menslike gemeenskappe. Nie net weens die skuld vir ekologiese verwoesting wat aan
mense (en spesifiek ook aan die Christelike geloof) toegeskryf word nie, maar ook weens
die verwoesting van spesies, omgewings en die natuurlike habitat van lewende wesens
word daar van teologie gevra om in dié se publieke en profetiese rol in te tree en die
uitdagings aan te spreek op welke manier dit ook al kan. David Kelsey se enorme
teologiese antropologie, Eccentric Existence (2009), bied waarskynlik geleenthede
hiervoor, deur die in-diepte teologiese ondersoek en (her)besinning van Christelike
tradisies se sentrale doktrines en geloofstellinge waarmee dit besig is. Kelsey se hooftese
is dat God in verhouding tree tot alles wat nie God is om te skep, in eskatologiese
vervulling te bring, en te versoen.
God tree in verhouding tot die aarde en haar ekologie deur dit te skep (waardeur
dit op geleende asem leef), wat behels dat God ‘tot’ die aarde en haar ekologie in
verhouding tree deur die medium van aanspraak. Die uiteindelike konteks van die aarde
en haar ekologie is daarom dié wat direk en indirek aangespreek word deur die drie-enige
God, deurdat dit reageer daarop dat dit geroep is tot bestaan. Die oproep wat Kelsey
beskryf, en daarom God se skepping van die aarde en haar ekologie, is publiek en
gemeenskaplik, en behels beide die radikale vryheid van andersheid en die intieme
nabyheid van eendersheid. God seën die aarde en haar ekologie kreatief in God se lewegewende
aanspraak, deur dit in staat te stel om te lewe en om lewe voort te bring. Die
aarde en haar ekologie, as spesifieke lewensvorme, is dinamies, voortdurend en weerloos.
Geskape realiteit behels beide om lewende liggame te hê en te wees. Die aarde en haar
ekologie leef nie alleen nie, maar word in staat gestel om te floreer, op geleende asem.
Op hierdie manier bestaan die aarde en haar ekologie eksentries, en vind dit die realiteit
en waarde en wese buite ditself, in God wat in verhouding daartoe tree om dit kreatief te
seën.
God tree in verhouding tot die aarde en haar ekologie om dit in te bring in
eskatologiese vervulling. God tree in verhouding tot die aarde en haar ekologie (waardeur
dit op geleende tyd leef) wat bepaal dat God in verhouding staan ‘tussen’ die aarde en haar ekologie, deur die medium van belofte. Die uiteindelike konteks van die aarde en
haar ekologie is daarom dié wat gebring word in God se eie drie-enige lewe en wat
geroep word om deel te neem aan die glorie van God. Die aarde en haar ekologie word
gedefinieer deur die absolute belofte van eskatologiese seën en die implisiete belofte van
transformasie in die hede en in die toekoms, wat God se uitreiking na alles wat nie God is
nie is (ook beskryf deur die missio Dei). Die aarde en haar ekologie, as spesifieke
lewensvorme, staan onder beide God se verkiesing (God se ‘ja) en God se oordeel (God
se ‘nee’). Die aarde en haar ekologie leef nie net nie, maar word in staat gestel om te
floreer, op geleende asem. Op hierdie manier bestaan die aarde en haar ekologie
eksentries, en vind dit die realiteit en waarde en wese buite ditself, in God wat in
verhouding daartoe tree om dit eskatologies te seën.
God versoen die aarde en haar ekologie tot Godself. God tree in verhouding tot
die aarde en haar ekologie deur dit te versoen (waardeur dit leef deur ‘n ander se dood) en
behels dat God ‘tussen’ die aarde en haar ekologie in verhouding tree deur die medium
van vervanging. Die uiteindelike konteks van die aarde en haar ekologie is daarom die
wat versoen is tot God deur hul veelvoudige vervreemdinge en wat ingebring word in die
goddelike lewe van Godself. Inkarnasie en wat Kelsey noem ‘vervanging’ – God wat
mens word in Jesus vervang Godself met die aarde en haar ekologie te midde prosesse
van geweld en verwoesting om hul lewende dood te transformeer in ware lewe –
definieer die aarde en haar ekologie in hierdie modus van verhouding. Die aarde en haar
ekologie word versoen met haarself en met lewende wesens en die hele lewe deur hul
versoening deur en in God. God se versoening is bevryding en transformasie van die
aarde en haar ekologie binne spesifieke tye en plekke, binne hul spesifieke kontekste. Die
lewe van die aarde en haar ekologie is daarom nie meer gebonde tot die vervulling van
spesifieke funksies of pligte (of selfs roepinge) wat daarvan verwag word nie, maar lê
alleen in die waarde wat dit vind daarin om te leef en bestaan deur die lewe van ‘n ander,
van God-wat-mens-geword-het, van Jesus die Seun. Die aarde en haar ekologie leef nie
alleen nie, maar word in staat gestel om te floreer, deur ‘n ander se dood. Op hierdie
manier bestaan die aarde en haar ekologie eksentries, en vind dit haar realiteit en waarde
en wese buite haarself, in God wat dit versoen deur veelvoudige vervreemdinge. God staan in verhouding tot die aarde en haar ekologie op drie maniere wat dit
onderhou en dit seën om te floreer as geheimsinnige lewende wese wat die glorie van die
drie-enige God reflekteer. Die gepaste reaksie hierop is, respektiewelik, eksentriese
geloof, eksentriese hoop en eksentriese liefde. Die aarde en haar ekologie, soos alle
lewende wense en die hele lewe, bestaan eksentries deur God wat in verhouding daarmee
tree. / jme2012
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