Pub Date : 2023-11-28DOI: 10.17570/stj.2023.v9n4.a9
Jeremy Rios
Bonhoeffer’s legacy has been marked by a certain plasticity; he can be made, and is in fact made, to champion and stand for a variety of causes. Is this plasticity a consequence of something innate in Bonhoeffer’s thinking, or could another metric be at work? This essay suggests that Bonhoeffer – as well as Oscar Romero and Martin Luther King Jr. – has been subjected to a something called the Logic of Martyrdom, a process by means of which the church commodifies, then spends, the image of the martyr. This “spending,” in turn, has the potential to operate in the service of a variety of aims, many of which may not align with the original convictions of the martyred figure. This article defines the Logic of Martyrdom (in five stages), illustrating it through three historical test cases, concluding with some suggestions for how to spend a martyr’s image well.
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Pub Date : 2023-11-28DOI: 10.17570/stj.2023.v9n4.a8
Chris Dodson
In the last days of World War II, Dietrich Bonhoeffer struggled to understand how the church was meant to live faithful to Christ in this catastrophic setting. In a letter written for his godson’s baptism, he connects themes of religionlessness and the sacraments – in particular, baptism, confession, and the Eucharist – to explore what this faithfulness might look like. In five reflections, Bonhoeffer considers and the legacy of Germany and his generation and confesses their sins and failures in hopes of creating an opportunity for the coming generation to begin their life of faith with a religionless disposition more fitting to the time and the calling of Christ. Concluding with examples of how some in subsequent generations have lived in a manner reflective of Bonhoeffer’s hopes, this article asserts that Bonhoeffer’s vision of a life transformed through reception of the sacraments remains a compelling and honest vision for Christian fidelity to both God and the Christian’s worldly context.
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Pub Date : 2023-11-28DOI: 10.17570/stj.2023.v9n4.a5
Martin Pavlík
The objective of the article is to briefly look into the thoughts stemming from the period in which Dietrich Bonhoeffer stood at the forefront of the illegal seminary run by the Confessing Church at Finkenwalde (from 1935 to 1937) and also to verify the hypothesis that his call for “new monasticism” was influenced by the ideas of Adolf von Harnack (1851–1930) on Christian asceticism and monasticism. Bonhoeffer made this call in one of his letters shortly before he became the head of the Finkenwalde seminary where he emphasized life in community and deep spiritual formation in addition to consistent theological education. Harnack considered the absence of monasticism “in the evangelical sense of the word” a fundamental deficiency in Protestantism. The article validates that the examination of the common themes of these two authors about monasticism contributes to a deeper understanding of Bonhoeffer’s Finkenwalde theology.
本文旨在简要探讨迪特里希-朋霍费尔（Dietrich Bonhoeffer）在芬肯瓦尔德（Finkenwalde）由忏悔教会开办的非法神学院（1935-1937 年）担任领导职务期间所产生的思想，并验证他对 "新修道主义 "的呼吁受到阿道夫-冯-哈纳克（Adolf von Harnack，1851-1930 年）关于基督教禁欲主义和修道主义思想影响的假设。朋霍费尔在担任芬肯瓦尔德神学院院长前不久的一封信中发出了这一呼吁。哈纳克认为，缺乏 "福音意义上的 "修道院主义是新教的一个根本缺陷。文章证实，研究这两位作者关于修道院主义的共同主题有助于更深入地理解朋霍费尔的芬肯瓦尔德神学。
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Pub Date : 2023-11-28DOI: 10.17570/stj.2023.v9n4.a4
Alexander Schulze
While Bonhoeffer’s illegal theological training is inseparably and quite correctly located with the name Finkenwalde, the first weeks of the seminary at the Zingsthof deserve consideration. This article emphasizes the foundational and formative function of the improvised but notably successful beginning at the Baltic Sea and supports the assumption that Bonhoeffer knew what he was doing from the very start. Characteristics such as the contemplative time in the morning, the half-hour singing before noon, and the open discussions in the evenings originated there, as did the highly efficient communication methods of the seminary. Commenced lectures as well as accompanying practical exercises were continued in Finkenwalde with almost no delay. The Zingsthof had not been closed but was intended as an interim. Therefore, it was secondary where what had been established there was to be continued. Significantly, after Finkenwalde was sealed off by the state police, Bonhoeffer once again invited all seminarians to a final gathering at the Zingsthof in the late summer of 1938.
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Pub Date : 2023-11-16DOI: 10.17570/stj.2023.v9n3.a3
Ernst M. Conradie
This brief contribution offers personal reflections on the future of Reformed theology given the author’s experience in ecumenical collaboration on various volumes in the field of Christian ecotheology. It offers seven generalising theses on the future of Reformed theology. These theses raise the question what it is that is being reformed. It is suggested that this cannot be reduced to the church or the Reformed tradition, always reforming itself. Instead, at best Reformed churches seek to transform their immediate, local environment by responding to the challenges of the day, perhaps by selecting and employing some of the typically Reformed categories and convictions. This requires a dialectic between reforming place and placing reform. This is illustrated with reference to the premises of the Faculty of Theology at Stellenbosch University.
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Pub Date : 2023-11-16DOI: 10.17570/stj.2023.v9n1.at1
Dr. Khegan M. Delport
The Christian doctrine of theosis teaches that the natural end of creatures is union with the Holy Trinity, the supernatural end of nature – both human and non-human. However, through certain developments in modernity, there occurred a separation of the natural and the supernatural, and later a dualism between nature and culture. In this essay, I argue, on the one side, that a secularised transhumanism can be seen as a parody of theosis, now reframed within this modern bifurcation between nature and supernature, replacing teleology with technical efficiency and the beatific vision with an immanentized eschatology. However, on the other side, I also wager that the figure of the transhuman or posthuman does nevertheless challenge the separation of nature and artifice, the human and non-human, and that rather than continuing this unsustainable division we should resource alternative theological traditions that have blended nature and artifice with the aim of articulating a Christian vision of theandric humanism.
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Pub Date : 2023-11-08DOI: 10.17570/stj.2023.v9n1.a20
Elma M Cornelius
In 2022, South Africa’s president was accused of corruption (Bloomberg, 2022). South Africa is in a deep political crisis and urgently in need of solutions as South Africans have had enough of the incompetence, indecency and selfishness that defines the leadership of the country (Brkic 2022). Theft, corruption, violence, murder, and other forms of crime in South Africa play a role in the crisis. Sociologist Heinecken (2020) says that violence is facilitated by lawlessness, corruption of the justice system, police brutality, and “an ideology that embraces … the use of violence as normal and desirable”. Psychologist Samenow (2022) says crime results from people’s thinking patterns. South Africa thus needs new thinking patterns. In 2012 (News24), former president Zuma acknowledged that South Africa needs wisdom. In 2016, after the “Save SA March”, SA religious leaders prayed inter alia for wisdom for South Africa (News24Wire 2016). South Africa is in dire need of wisdom. Wisdom is an attribute of God, and all human wisdom originates from God as His wisdom is a communicable attribute. Paul’s first letter to the Corinthians is addressed to a Christian church in Corinth with unique challenges in their community and Paul was angry with the Corinthians for clinging on to human wisdom and clinging on to immorality and conflict and disputes. In an argument in the letter-opening, Christ is presented by Paul as the wisdom of God. Paul states a contrast between human wisdom and the cross of Christ, between worldly patterns and the Christian message. What does God’s wisdom look like? James 3:17–18 gives seven characteristics of God’s wisdom: pure, peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. This article offers a reading of 1 Corinthians and James with a focus on God’s attribute of wisdom and how wisdom from God can benefit South Africans.
{"title":"South Africa is in need of God’s Wisdom","authors":"Elma M Cornelius","doi":"10.17570/stj.2023.v9n1.a20","DOIUrl":"https://doi.org/10.17570/stj.2023.v9n1.a20","url":null,"abstract":"In 2022, South Africa’s president was accused of corruption (Bloomberg, 2022). South Africa is in a deep political crisis and urgently in need of solutions as South Africans have had enough of the incompetence, indecency and selfishness that defines the leadership of the country (Brkic 2022). Theft, corruption, violence, murder, and other forms of crime in South Africa play a role in the crisis. Sociologist Heinecken (2020) says that violence is facilitated by lawlessness, corruption of the justice system, police brutality, and “an ideology that embraces … the use of violence as normal and desirable”. Psychologist Samenow (2022) says crime results from people’s thinking patterns. South Africa thus needs new thinking patterns. In 2012 (News24), former president Zuma acknowledged that South Africa needs wisdom. In 2016, after the “Save SA March”, SA religious leaders prayed inter alia for wisdom for South Africa (News24Wire 2016). South Africa is in dire need of wisdom. Wisdom is an attribute of God, and all human wisdom originates from God as His wisdom is a communicable attribute. Paul’s first letter to the Corinthians is addressed to a Christian church in Corinth with unique challenges in their community and Paul was angry with the Corinthians for clinging on to human wisdom and clinging on to immorality and conflict and disputes. In an argument in the letter-opening, Christ is presented by Paul as the wisdom of God. Paul states a contrast between human wisdom and the cross of Christ, between worldly patterns and the Christian message. What does God’s wisdom look like? James 3:17–18 gives seven characteristics of God’s wisdom: pure, peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. This article offers a reading of 1 Corinthians and James with a focus on God’s attribute of wisdom and how wisdom from God can benefit South Africans.","PeriodicalId":42487,"journal":{"name":"Stellenbosch Theological Journal","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135341014","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}
Pub Date : 2023-10-30DOI: 10.17570/stj.2023.v9n1.a12
Balázs Dávid Magyar
The early period of the time of the Reformation was full of social, economic, and political problems reaching the circumstances of status confessionis. It is beyond dispute that the two high esteemed reformers, Luther and Calvin paid strong theological and ethical attention to the evaluation of the several topics of sexuality. Pursuing this “holy project” they were struggling for a more sacred marital and family life. However, as the reformers were trying to commit everything to prevent sexual sins/crimes, there still were so many cases when they were called to discuss in detail what the adequate punishments of adultery would be.
{"title":"Luther on marriage, adultery, and its punishment","authors":"Balázs Dávid Magyar","doi":"10.17570/stj.2023.v9n1.a12","DOIUrl":"https://doi.org/10.17570/stj.2023.v9n1.a12","url":null,"abstract":"The early period of the time of the Reformation was full of social, economic, and political problems reaching the circumstances of status confessionis. It is beyond dispute that the two high esteemed reformers, Luther and Calvin paid strong theological and ethical attention to the evaluation of the several topics of sexuality. Pursuing this “holy project” they were struggling for a more sacred marital and family life. However, as the reformers were trying to commit everything to prevent sexual sins/crimes, there still were so many cases when they were called to discuss in detail what the adequate punishments of adultery would be.","PeriodicalId":42487,"journal":{"name":"Stellenbosch Theological Journal","volume":"190 ","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136104556","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}
Pub Date : 2023-10-25DOI: 10.17570/stj.2023.v9n1.a16
Isaac Boaheng
The priesthood of Christ forms a key foundation upon which Christian soteriology is built. In the Akan traditional community where priesthood is a common religious institution, a proper understanding of the soteriological significance of Christ’s priesthood has the potential of making the Christian faith more relevant and meaningful. Nonetheless, there is inadequate scholarly attention given to this subject from an Akan perspective. This literature-based research was, therefore, conducted to contribute to the scholarly discourse about Christian soteriology by exploring how Akan traditional priestly tradition might enhance the Akan Christian understanding of the nature and relevance of Christ’s priesthood and sacrifice based on a theological study of Hebrews 9:11–14. This text has been chosen because it gives a clear expression the biblical perspective on the priestly sacrifice of Christ.As a work in the area of Christian theology, the article does not provide detailed exegesis of the text but explores theological themes that are relevant for the Akan appreciation of the priesthood of Christ. The main argument is that since the atonement of Christ is sufficient for holistic salvation, there can be no legitimate sacrifice for salvific purposes in any society. The article contributes to the contextualization of Christian theology in the Akan/African society.
{"title":"soteriological reflection on priestly Christology from an Akan perspective","authors":"Isaac Boaheng","doi":"10.17570/stj.2023.v9n1.a16","DOIUrl":"https://doi.org/10.17570/stj.2023.v9n1.a16","url":null,"abstract":"The priesthood of Christ forms a key foundation upon which Christian soteriology is built. In the Akan traditional community where priesthood is a common religious institution, a proper understanding of the soteriological significance of Christ’s priesthood has the potential of making the Christian faith more relevant and meaningful. Nonetheless, there is inadequate scholarly attention given to this subject from an Akan perspective. This literature-based research was, therefore, conducted to contribute to the scholarly discourse about Christian soteriology by exploring how Akan traditional priestly tradition might enhance the Akan Christian understanding of the nature and relevance of Christ’s priesthood and sacrifice based on a theological study of Hebrews 9:11–14. This text has been chosen because it gives a clear expression the biblical perspective on the priestly sacrifice of Christ.As a work in the area of Christian theology, the article does not provide detailed exegesis of the text but explores theological themes that are relevant for the Akan appreciation of the priesthood of Christ. The main argument is that since the atonement of Christ is sufficient for holistic salvation, there can be no legitimate sacrifice for salvific purposes in any society. The article contributes to the contextualization of Christian theology in the Akan/African society.","PeriodicalId":42487,"journal":{"name":"Stellenbosch Theological Journal","volume":"56 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135217948","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}
Pub Date : 2023-10-25DOI: 10.17570/stj.2023.v9n1.a17
Allen James Goddard
René Padilla’s invitation to evangelicals worldwide, to take up integral mission, in the 1960s, 70s and 80s, and the simultaneous South African invitation to embrace “transforming mission” in cross-cultural ministries closely associated with the work of David Bosch and Klippies Kritzinger, were clarion calls to the global church, to turn back to the source of “mission,” which is Jesus, forming in his followers a new eschatological identity that empowers us to be witnesses who embody Christ’s good news of reconciliation. Among all who took up this invitation to realize an incarnational and contextual gospel, were evangelists in South Africa’s Students’ Christian Association, who created the SCA Cross-Cultural Missions’ Programme, or SCAMP, in 1979. This article is the first of three, which draw on a repository of memories catalogued through the discipline of oral history research; the writer’s own experience of training and teaching in the SCAMP programme; long-time friendships with many SCAMP people of the 1980s; a wide range of gathered archival primary sources; and published missiology and historiography, to construct a preliminary history of SCAMP during the 1980s at the zenith of the apartheid era. The narrative will be periodized into three distinct historical sequences, each of which may offer learnings for the contemporary church in its current understandings of “mission,” for a more incarnational, prophetic, and deeply empathic embodiment of Christian witness.
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