This paper discusses the contribution of theology to the building of a civilizing democracy, i.e. a democratic society where a life of justice to all is advanced. A society is only “civilized” where justice to especially the most vulnerable is advanced. Justice rests in dignity and co-exists with equality and equity, as well as with freedom. Theology makes a threefold contribution towards a society of justice. Theology reveals the deeper meaning-giving framework, and forces of social cohesion and moral living without which a liberal democracy cannot flourish. Theology offers richer descriptions of notions like justice, which advance the implementation and fulfilment of these features. Theology makes a contribution towards the mobilization of an activist civil society and citizenship in search of a civilizing society of justice.
{"title":"Theology and the building of civilizing democracy in South Africa","authors":"N. Koopman","doi":"10.5952/55-3-4-657","DOIUrl":"https://doi.org/10.5952/55-3-4-657","url":null,"abstract":"This paper discusses the contribution of theology to the building of a civilizing democracy, i.e. a democratic society where a life of justice to all is advanced. A society is only “civilized” where justice to especially the most vulnerable is advanced. Justice rests in dignity and co-exists with equality and equity, as well as with freedom. Theology makes a threefold contribution towards a society of justice. Theology reveals the deeper meaning-giving framework, and forces of social cohesion and moral living without which a liberal democracy cannot flourish. Theology offers richer descriptions of notions like justice, which advance the implementation and fulfilment of these features. Theology makes a contribution towards the mobilization of an activist civil society and citizenship in search of a civilizing society of justice.","PeriodicalId":18902,"journal":{"name":"Nederduitse Gereformeerde Teologiese Tydskrif","volume":"141 1","pages":"625-639"},"PeriodicalIF":0.0,"publicationDate":"2015-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80558831","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Happiness and human flourishing has increasingly become a theological research focus in a variety of theological disciplines, including systematic theology (cf Charry, 2012), practical theology (cf Long, 2012) and biblical theology (cf Strawn, 2012). In systematic theology the focus of such research often is often creation, salvation and eschatology. The doctrine of salvation has particularly interesting (including etymological) connections with the notions of well-being and health. This paper, which forms part of PhD research on human flourishing, proposes to do a critical analysis of renowned Circle theologian Denise Ackermann’s understanding of salvation, since (1) feminist theology (and feminist theologians) has a particular concern for the ‘flourishing of all’, and (2) African theological voices on human flourishing should contribute to the emerging theological thinking on human flourishing. In this paper, it will be argued that salvation in Ackermann’s thought is infused with the vision for ‘abundant life for all’, which culminates with the notion of ‘blessing’.
{"title":"Blessed? A critical analysis of salvation in Denise Ackermann that portrays human flourishing as liberation, grace and the goodness of life","authors":"N. Marais","doi":"10.5952/55-3-4-661","DOIUrl":"https://doi.org/10.5952/55-3-4-661","url":null,"abstract":"Happiness and human flourishing has increasingly become a theological\u0000 research focus in a variety of theological disciplines, including systematic theology (cf\u0000 Charry, 2012), practical theology (cf Long, 2012) and biblical theology (cf Strawn, 2012). In\u0000 systematic theology the focus of such research often is often creation, salvation and\u0000 eschatology. The doctrine of salvation has particularly interesting (including etymological)\u0000 connections with the notions of well-being and health. This paper, which forms part of PhD\u0000 research on human flourishing, proposes to do a critical analysis of renowned Circle theologian\u0000 Denise Ackermann’s understanding of salvation, since (1) feminist theology (and feminist\u0000 theologians) has a particular concern for the ‘flourishing of all’, and (2) African theological\u0000 voices on human flourishing should contribute to the emerging theological thinking on human\u0000 flourishing. In this paper, it will be argued that salvation in Ackermann’s thought is infused\u0000 with the vision for ‘abundant life for all’, which culminates with the notion of\u0000 ‘blessing’.","PeriodicalId":18902,"journal":{"name":"Nederduitse Gereformeerde Teologiese Tydskrif","volume":"34 1","pages":"701-727"},"PeriodicalIF":0.0,"publicationDate":"2015-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91075077","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Although a latecomer as discipline, missiology had an impressive rise in the history of theology. Gustav Warneck’s “Evangelische Missionslehre (1897-1903)” resulted in missiology being regarded as an extremely influential discipline. This was not at all strange as Christian mission was a worldwide endeavour and accepted as the most important calling of the church. Throughout the 1900s missiology and missiological conferences continued to be the centre of theological discussions. With the political emancipation of Africa and the East, the whole concept of missions was challenged and this led to the demise of missiology as a discipline at universities. Influential missiologists, such as Johannes Verkuyl and David Bosch, published works of high theological value, but it seemed as if sociological, cultural and interreligious studies displaced missiology at university. Many seminaries are still putting up a brave fight to save missiology, but at university level it seems that classical missiology as discipline is being displaced. The future of missiology must, however, not be regarded as obsolete, but rather as an irreplaceable part of theology and faith.
{"title":"Missiology: Rise, demise and future at the university","authors":"P. Verster","doi":"10.5952/55-3-4-670","DOIUrl":"https://doi.org/10.5952/55-3-4-670","url":null,"abstract":"Although a latecomer as discipline, missiology had an impressive rise in\u0000 the history of theology. Gustav Warneck’s “Evangelische Missionslehre (1897-1903)” resulted in\u0000 missiology being regarded as an extremely influential discipline. This was not at all strange as\u0000 Christian mission was a worldwide endeavour and accepted as the most important calling of the\u0000 church. Throughout the 1900s missiology and missiological conferences continued to be the centre\u0000 of theological discussions. With the political emancipation of Africa and the East, the whole\u0000 concept of missions was challenged and this led to the demise of missiology as a discipline at\u0000 universities. Influential missiologists, such as Johannes Verkuyl and David Bosch, published\u0000 works of high theological value, but it seemed as if sociological, cultural and interreligious\u0000 studies displaced missiology at university. Many seminaries are still putting up a brave fight\u0000 to save missiology, but at university level it seems that classical missiology as discipline is\u0000 being displaced. The future of missiology must, however, not be regarded as obsolete, but rather\u0000 as an irreplaceable part of theology and faith.","PeriodicalId":18902,"journal":{"name":"Nederduitse Gereformeerde Teologiese Tydskrif","volume":"84 1","pages":"879-893"},"PeriodicalIF":0.0,"publicationDate":"2015-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80443823","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The deacon as prescribed in two church orders in the line of the order of Dordt The question is whether the church orders of the Christian Reformed Church in North America and the Dutch Reformed Church are in line with the church order of Dordt of 1619 on the character of the office of deacon in church. It is established that all three of them concentrate of the deacon as a ministry of mercy. These words are used by the order of the Christian Reformed Church, but also give a summary of the meaning of the other two church orders on the subject. A distinction is made between the focus of an office in church and the specific office as a practical means to achieve that focus. Die vraag is of die kerkordes van die Christian Reformed Church in North America en die Nederduitse Gereformeerde Kerk ten opsigte van hulle bepalings oor die aard van die diakenamp in die Dordtse tradisie of dieselfde lyn as die Dortse Kerkorde van 1619 beweeg? Die antwoord is dat al drie ordes na die bediening van die diaken as ’n diens van barmhartigheid verwys. Die Kerkorde van die Christian Reformed Church praat letterlik van hierdie diens as ’n “ministry of mercy”. ’n Onderskeid word getref tussen die fokus van ’n amp en die amp as die praktiese gestaltegewing daarvan.
问题是北美基督教归正会和荷兰归正会的教令是否与1619年的多特教令一致，关于教会中执事职务的性质。这是确定的，所有三个他们集中执事作为一个部委的怜悯。这些词是由基督教改革宗会使用的，但也概括了其他两个教会会在这个问题上的意思。在教会中，职分的重点和作为实现这一重点的实际手段的具体职分是有区别的。死vraag死kerkordes van死的基督徒归正教会在北美en死Nederduitse Gereformeerde Kerk十opsigte van hulle bepalings可怜死aard van死diakenamp死Dordtse tradisie dieselfde lyn的死Dortse Kerkorde van 1619 beweeg ?这句话的意思是，所有的驱动订单都是由van ' s diens van barmhartigheid提供的。Die Kerkorde van Die基督教改革宗教会praat letterlik van hierdie diens是“怜悯的事工”。这句话的意思是:“我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是我的意思。”
{"title":"Die diaken in twee kerkordes in die Dordtse tradisie","authors":"P. Strauss","doi":"10.5952/55-3-4-667","DOIUrl":"https://doi.org/10.5952/55-3-4-667","url":null,"abstract":"The deacon as prescribed in two church orders in the line of the order of Dordt The question is whether the church orders of the Christian Reformed Church in North America and the Dutch Reformed Church are in line with the church order of Dordt of 1619 on the character of the office of deacon in church. It is established that all three of them concentrate of the deacon as a ministry of mercy. These words are used by the order of the Christian Reformed Church, but also give a summary of the meaning of the other two church orders on the subject. A distinction is made between the focus of an office in church and the specific office as a practical means to achieve that focus. \u0000Die vraag is of die kerkordes van die Christian Reformed Church in North America en die Nederduitse Gereformeerde Kerk ten opsigte van hulle bepalings oor die aard van die diakenamp in die Dordtse tradisie of dieselfde lyn as die Dortse Kerkorde van 1619 beweeg? Die antwoord is dat al drie ordes na die bediening van die diaken as ’n diens van barmhartigheid verwys. Die Kerkorde van die Christian Reformed Church praat letterlik van hierdie diens as ’n “ministry of mercy”. ’n Onderskeid word getref tussen die fokus van ’n amp en die amp as die praktiese gestaltegewing daarvan.","PeriodicalId":18902,"journal":{"name":"Nederduitse Gereformeerde Teologiese Tydskrif","volume":"34 1","pages":"819-833"},"PeriodicalIF":0.0,"publicationDate":"2015-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82015600","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
“The Battle Hymn of the Republic,” written in 1861 by Julia Howe in the context of the American Civil War, indeed has a rich reception history in American public discourse and popular culture. So this hymn was cited by Martin Luther King in his last speech before being assassinated in 1968; it was sung at the memorial service for 9/11 at the National Cathedral in Washington DC and most recently at Barack Obama’s inauguration service in January 2013. This hymn moreover has served as inspiration for John Steinbeck’s novel, The Grapes of Wrath as well as John Updike’s novel In the Beauty of the Lilies. And yet, this hymn is steeped in violence as it draws on biblical imagery that imagines God as a violent warrior who will deal decisively with God’s enemies. The first stanza in particular utilizes imagery of God trampling the wine press in Isaiah 63 in which the blood of the enemies are staining God’s robes red, which in turn is picked up by the author of the book of Revelation. This violence at the heart of the “Battle Hymn” is problematic indeed. As Dominic Tierney writes in an article in The Atlantic, “the ‘Battle Hymn’ is a warrior’s cry and a call to arms. Its vivid portrait of sacred violence captures how Americans fight wars, from the minie balls of the Civil War to the shock and awe of Iraq” (Nov 4, 2010). In this paper, I will investigate the complex reception history of this popular hymn in (American) public discourse as well as its biblical origins in the portrayal of God and violence in prophetic literature of the Old Testament. I will ask whether the violent origins of the divine metaphor hamper its applicability to just causes such as the fight for gender and racial justice. This question is particularly important to consider as we are faced globally with the question of how God is invoked in public discourse – most recently in my South African context by President Jacob Zuma, who famously has said that the ANC would rule until Jesus will come again. In an address to the 33rd Presbyterian Synod in Giyani, Limpopo in October 2013, Pres Zuma is reported to have invoked the wrath of God upon those individuals who do not respect his leadership, raising disconcerting questions regarding the link between divine violence and violence in political discourse.
《共和国战歌》(The Battle Hymn of The Republic)是朱莉娅·豪(Julia Howe) 1861年在美国内战背景下创作的，在美国公共话语和大众文化中确实有着丰富的接受历史。马丁·路德·金在1968年被暗杀前的最后一次演讲中引用了这首赞美诗;这首歌曾在华盛顿特区国家大教堂举行的911纪念仪式上演唱，最近一次是在2013年1月巴拉克·奥巴马的就职典礼上。这首赞美诗还为约翰·斯坦贝克的小说《愤怒的葡萄》和约翰·厄普代克的小说《百合花之美》提供了灵感。然而，这首赞美诗充满了暴力，因为它引用了圣经的意象，把上帝想象成一个暴力的战士，他会果断地对付上帝的敌人。第一节特别利用了以赛亚书63章中上帝践踏压酒机的形象，敌人的血把上帝的袍子染红了，这又被启示录的作者引用了。《战歌》核心的这种暴力确实有问题。正如多米尼克·蒂尔尼(Dominic Tierney)在《大西洋月刊》(The Atlantic)的一篇文章中所写的那样，“《战歌》是战士的呐喊和战斗的召唤。”它生动地描绘了神圣的暴力，捕捉了美国人是如何打仗的，从内战的米尼球到伊拉克的震惊和敬畏。在本文中，我将调查这首流行赞美诗在(美国)公共话语中的复杂接受历史，以及它在旧约预言文学中对上帝和暴力的描绘中的圣经起源。我将问，神圣隐喻的暴力起源是否妨碍了它在正义事业中的适用性，比如为性别和种族正义而战。当我们在全球范围内面临着如何在公共话语中引用上帝的问题时，考虑这个问题尤为重要——最近在我的南非背景下，雅各布祖马总统说过一句著名的话，即非国大将统治直到耶稣再来。据报道，2013年10月，在林波波省Giyani举行的第33届长老会会议上，祖马总统在演讲中援引上帝对那些不尊重他领导的人的愤怒，提出了关于神圣暴力与政治话语中的暴力之间联系的令人不安的问题。
{"title":"\"Trampling out the vintage where the grapes of wrath are stored\" : assessing the legacy of \"The Battle Hymn of the Republic\"","authors":"L. Claassens","doi":"10.5952/55-3-4-653","DOIUrl":"https://doi.org/10.5952/55-3-4-653","url":null,"abstract":"“The Battle Hymn of the Republic,” written in 1861 by Julia Howe in the context of the American Civil War, indeed has a rich reception history in American public discourse and popular culture. So this hymn was cited by Martin Luther King in his last speech before being assassinated in 1968; it was sung at the memorial service for 9/11 at the National Cathedral in Washington DC and most recently at Barack Obama’s inauguration service in January 2013. This hymn moreover has served as inspiration for John Steinbeck’s novel, The Grapes of Wrath as well as John Updike’s novel In the Beauty of the Lilies. \u0000And yet, this hymn is steeped in violence as it draws on biblical imagery that imagines God as a violent warrior who will deal decisively with God’s enemies. The first stanza in particular utilizes imagery of God trampling the wine press in Isaiah 63 in which the blood of the enemies are staining God’s robes red, which in turn is picked up by the author of the book of Revelation. This violence at the heart of the “Battle Hymn” is problematic indeed. As Dominic Tierney writes in an article in The Atlantic, “the ‘Battle Hymn’ is a warrior’s cry and a call to arms. Its vivid portrait of sacred violence captures how Americans fight wars, from the minie balls of the Civil War to the shock and awe of Iraq” (Nov 4, 2010). \u0000In this paper, I will investigate the complex reception history of this popular hymn in (American) public discourse as well as its biblical origins in the portrayal of God and violence in prophetic literature of the Old Testament. I will ask whether the violent origins of the divine metaphor hamper its applicability to just causes such as the fight for gender and racial justice. \u0000This question is particularly important to consider as we are faced globally with the question of how God is invoked in public discourse – most recently in my South African context by President Jacob Zuma, who famously has said that the ANC would rule until Jesus will come again. In an address to the 33rd Presbyterian Synod in Giyani, Limpopo in October 2013, Pres Zuma is reported to have invoked the wrath of God upon those individuals who do not respect his leadership, raising disconcerting questions regarding the link between divine violence and violence in political discourse.","PeriodicalId":18902,"journal":{"name":"Nederduitse Gereformeerde Teologiese Tydskrif","volume":" 34","pages":"557-577"},"PeriodicalIF":0.0,"publicationDate":"2015-01-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91411750","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Reformed churches in Africa need bridge-building, uniting ecclesiologies. From the challenges on local congregational, but also at denominational level, it seems as if ecclesial apartheid (sadly) remains. From an (Southern) African Reformed perspective, I argue however that all is not lost. The question is how can our different theologies bridge these gaps? In this respect, the current conversations on “missional” and “emergent church” may be signs of hope. These notions can play a key role in bridging this gap between an ecclesiocentric, colonial ecclesiology and postcolonial ecclesiologies, which discern the Missio Dei afresh in the contemporary context. In my recent doctoral research I took up this challenge and used an adapted or what I prefer to call a “remixed” version of a praxis methodology to develop postcolonial (Southern] African missional ecclesiologies. I reflect on the usage of this methodology in order to make proposals on its relevance in the wider discourse on developing African missional ecclesiologies.
{"title":"“It is better to build a bridge…” Using the praxis cycle of Holland and Henriot in discerning an African Reformed missional ecclesiology","authors":"Rw Nel","doi":"10.5952/55-1-2-525","DOIUrl":"https://doi.org/10.5952/55-1-2-525","url":null,"abstract":"Reformed churches in Africa need bridge-building, uniting\u0000 ecclesiologies. From the challenges on local congregational, but also at\u0000 denominational level, it seems as if ecclesial apartheid (sadly) remains. From an\u0000 (Southern) African Reformed perspective, I argue however that all is not lost. The\u0000 question is how can our different theologies bridge these gaps? In this respect, the\u0000 current conversations on “missional” and “emergent church” may be signs of hope.\u0000 These notions can play a key role in bridging this gap between an ecclesiocentric,\u0000 colonial ecclesiology and postcolonial ecclesiologies, which discern the Missio Dei\u0000 afresh in the contemporary context. In my recent doctoral research I took up this\u0000 challenge and used an adapted or what I prefer to call a “remixed” version of a\u0000 praxis methodology to develop postcolonial (Southern] African missional\u0000 ecclesiologies. I reflect on the usage of this methodology in order to make\u0000 proposals on its relevance in the wider discourse on developing African missional\u0000 ecclesiologies.","PeriodicalId":18902,"journal":{"name":"Nederduitse Gereformeerde Teologiese Tydskrif","volume":"19 1","pages":"265-284"},"PeriodicalIF":0.0,"publicationDate":"2014-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81590547","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article attempts to take up Wittgenstein’s challenge “Not empiricism and yet realism” (1991:vi 23). Language deals with reality. But we are also aware of the importance of the context with its own rules for the use of language. In trying to do justice to both sides, theology and philosophy of religion have been going back and forth between realism and non-realism. Two recent appraisals of the Wittgensteinian approach in philosophy of religion by Labron and Burley suggest that there is a way to avoid this dynamic. After analysing Labron and Burley’s suggestions and their own failures to live up to the task they set themselves, this article presents an interpretation of D.Z. Phillips’s concept of ‘ordinary realism’ to help us to stay clear from the deadlock between realism and non-realism. Our different perspectives should be regarded as viewpoints within the same reality. Taken up in our many different and diverse language-games are our primitive dealings with reality.
{"title":"Beyond realism and non-realism : religious language-games and reality","authors":"H. Kroesbergen","doi":"10.5952/55-1-2-521","DOIUrl":"https://doi.org/10.5952/55-1-2-521","url":null,"abstract":"This article attempts to take up Wittgenstein’s challenge “Not\u0000 empiricism and yet realism” (1991:vi 23). Language deals with reality. But we are\u0000 also aware of the importance of the context with its own rules for the use of\u0000 language. In trying to do justice to both sides, theology and philosophy of religion\u0000 have been going back and forth between realism and non-realism. Two recent\u0000 appraisals of the Wittgensteinian approach in philosophy of religion by Labron and\u0000 Burley suggest that there is a way to avoid this dynamic. After analysing Labron and\u0000 Burley’s suggestions and their own failures to live up to the task they set\u0000 themselves, this article presents an interpretation of D.Z. Phillips’s concept of\u0000 ‘ordinary realism’ to help us to stay clear from the deadlock between realism and\u0000 non-realism. Our different perspectives should be regarded as viewpoints within the\u0000 same reality. Taken up in our many different and diverse language-games are our\u0000 primitive dealings with reality.","PeriodicalId":18902,"journal":{"name":"Nederduitse Gereformeerde Teologiese Tydskrif","volume":"112 1","pages":"189-204"},"PeriodicalIF":0.0,"publicationDate":"2014-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84203164","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Confessing a good creation was not an independent issue for early Christian theologians. They stressed creation because according to their opinion only an independent Creator can be truly God (Athenagoras). The eternal God can deal with temporal things because He is acting by his Word and Spirit (Irenaeus). The core of the doctrine of creation, however, is its Christological focus: if Christ would not be the Creator He would not have come to his own and thus would be taking someone else’s property. That would not be salvation but a crime (Irenaeus). Only after the conflicts on creation had been settled could Christian theology deal with the topic in a more relaxed sphere. That is the case in the catechetical lectures of Cyril of Jerusalem who teaches his pupils to enjoy the beauty of creation in the freedom of Christ. The early Christian approach might be an eye opener for Christians’ dealing with creation nowadays.
{"title":"Christ and creation : early Christian theologians on Christ’s ownership of creation","authors":"A. Beek","doi":"10.5952/55-1-2-531","DOIUrl":"https://doi.org/10.5952/55-1-2-531","url":null,"abstract":"Confessing a good creation was not an independent issue for\u0000 early Christian theologians. They stressed creation because according to their\u0000 opinion only an independent Creator can be truly God (Athenagoras). The eternal God\u0000 can deal with temporal things because He is acting by his Word and Spirit\u0000 (Irenaeus). The core of the doctrine of creation, however, is its Christological\u0000 focus: if Christ would not be the Creator He would not have come to his own and thus\u0000 would be taking someone else’s property. That would not be salvation but a crime\u0000 (Irenaeus). Only after the conflicts on creation had been settled could Christian\u0000 theology deal with the topic in a more relaxed sphere. That is the case in the\u0000 catechetical lectures of Cyril of Jerusalem who teaches his pupils to enjoy the\u0000 beauty of creation in the freedom of Christ. The early Christian approach might be\u0000 an eye opener for Christians’ dealing with creation nowadays.","PeriodicalId":18902,"journal":{"name":"Nederduitse Gereformeerde Teologiese Tydskrif","volume":"48 1","pages":"377-388"},"PeriodicalIF":0.0,"publicationDate":"2014-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82150586","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper begins with an overview of the legal landscape in the United Kingdom as it has developed over the past decade or so in relation to the promotion and protection of religious liberty. It analyses several of the more recent cases on the subject and seeks to identify trends and trajectories for future development in the light of the parallel supervisory jurisdiction exercised by the European Court of Human Rights in Strasbourg.
{"title":"Freedom of Religion: Recent Developments in the Jurisprudence of the United Kingdom and the European Court of Human Rights","authors":"M. Hill","doi":"10.5952/55-1-2-517","DOIUrl":"https://doi.org/10.5952/55-1-2-517","url":null,"abstract":"This paper begins with an overview of the legal landscape in the United Kingdom as it has developed over the past decade or so in relation to the promotion and protection of religious liberty. It analyses several of the more recent cases on the subject and seeks to identify trends and trajectories for future development in the light of the parallel supervisory jurisdiction exercised by the European Court of Human Rights in Strasbourg.","PeriodicalId":18902,"journal":{"name":"Nederduitse Gereformeerde Teologiese Tydskrif","volume":"1 1","pages":"81-115"},"PeriodicalIF":0.0,"publicationDate":"2014-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89595207","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this article I work with the presupposition that the time has arrived that the Belhar Confession should be detached from being a document utilized for advocacy perusal only. The Belhar Confession should rather be interrogated as a historical document in the true sense of the word. This will be helpful in construing the Belhar Confession as a discursive instrument in the discourse on social justice issues both local and global. The article is divided into four parts. In the first part the focus is largely on the socio political context of SA during 1960-1990. In the second part the influence of the ecumenical movement on the discourse on social justice is being attended to. Thirdly I attend to the drafting of the Belhar Confession and lastly attention will be given to the reception of the Belhar Confession (1982-1990).
{"title":"The Belhar Confession in its historical context","authors":"Mary-Anne Plaatjies Van Huffel","doi":"10.5952/55-1-2-527","DOIUrl":"https://doi.org/10.5952/55-1-2-527","url":null,"abstract":"In this article I work with the presupposition that the time\u0000 has arrived that the Belhar Confession should be detached from being a document\u0000 utilized for advocacy perusal only. The Belhar Confession should rather be\u0000 interrogated as a historical document in the true sense of the word. This will be\u0000 helpful in construing the Belhar Confession as a discursive instrument in the\u0000 discourse on social justice issues both local and global. The article is divided\u0000 into four parts. In the first part the focus is largely on the socio political\u0000 context of SA during 1960-1990. In the second part the influence of the ecumenical\u0000 movement on the discourse on social justice is being attended to. Thirdly I attend\u0000 to the drafting of the Belhar Confession and lastly attention will be given to the\u0000 reception of the Belhar Confession (1982-1990).","PeriodicalId":18902,"journal":{"name":"Nederduitse Gereformeerde Teologiese Tydskrif","volume":"76 1","pages":"301-324"},"PeriodicalIF":0.0,"publicationDate":"2014-09-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79282476","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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