1,720,972 research outputs found
Book Review: Teologie van die Koninkryk: Studies in Dogmatiek en Etiek
No full textBook Title: Teologie van die Koninkryk: Studies in Dogmatiek en EtiekBook Author: J.H. Van Wyk(Pretoria: V. & R. Drukkery, 2015). 484 pp. Bestellings by: Die Administratiewe Buro van die GKSA E-pos: [email protected] ISBN: 978-0-620-66210-
Die God-wêreld verhouding in die kontemporêre geloof-wetenskap dialoog: die bydrae van J. C. Polkinghorne
No full textEnglish: i. Since the Enlightenment scientific development has led to a world view that can be described in a mechanical way. In a modernistic world, processes in creation were described in a deterministic way, while causality moved God’s involvement in creation to deism. The uncovering of the quantum world and the insight that creation also displays a contingent character in different areas, brought about a new cosmology and made the question about divine action more relevant. The problem was that science could not understand and declare happenings in creation, solely from a physical point of view. In the post-modern world, reformed theology professes God as acting in both a transcendental and immanent way. A new cosmology required a reformulation of the traditional doctrine of Providence and testimony concerning divine agency. Polkinghorne, as a prominent scientist/theologian suggests that a Trinitarian God is acting in the cosmos and that both science and religion co-operate in a complementary way to display God’s divine action. This proposal could be promising for reformed theology. ii. The core question in this study is: can Polkinghorne’s understanding of how God acts in the world, contribute to the broadening of a traditional doctrine of Providence? To answer this question, there must be a clear understanding concerning the relationship between science and religion. iii. The question of how God acts and Polkinghorne’s eventual contribution is derived from these different models. The present debate necessitates a new relationship between science and religion, as traditional approaches failed to appreciate the unity in creation. iv. Polkinghorne’s proposal on how God acts, links with other more recent models, which focus on an inter-disciplinary approach. This approach benefits from the insight obtained from both the physical and human sciences. v. This broad review leads to Polkinghorne’s cosmological proposal. His epistemology is based on critical realism that utilizes the concept of dual- aspect monism in order to defend an anti-reductionistic perspective on reality. This metaphysical outlook enables him to revaluate the physical reality from a Trinitarian confession of eschatological hope. vi. Polkinghorne suggests a complementary relationship between science and religion, where both disciplines can function harmoniously. Theology as equal partner of science answers the meta questions that transcend scientific observation. vii. Polkinghorne professes a Trinitarian God that is personally involved in his creation, in such a way, that His temporal and kenotic nature comes to the fore. This transcendental/immanent act of God’s self-revelation, culminates in the incarnation of Jesus Christ as the Resurrected. viii. Acts of God are recognizable in a Natural Theology that respects the relationship with science. God acts holistically within an open cosmos that has been intelligently designed and is anthropically balanced. The conveyance of divine knowledge takes place within complex systems, like the chaos theory, which is an interaction between chance and necessity. This is recognizable to man that developed self-consciousness through a process of evolution and implies a process of continuous unfolding, from and towards complexity. Man is working in cooperation with God, who sometimes works under exceptional circumstances in extraordinary ways, of which the resurrection of Christ is a testimony. ix. A reformed understanding of Providence is traditionally divided into three different areas of divine action, namely upholding, governance and co-operation. The Trinitarian God maintains and governs the whole cosmos which culminates in the incarnation and resurrection of Christ. That is the strength of this approach. The primary focus is soteriological. The shortcoming on the other hand, is a limited cosmological focus and an under- estimation of scientific insights. These are two elements that necessitate this study. x. The methodological interaction of scientific hypotheses in Polkinghorne’s proposal is definitely strange to a traditional, reformed perspective. The central focus and starting point of his approach, namely a Trinitarian relationship that expresses itself in the resurrection of Jesus, agrees however with a traditional view. He offers a definite contribution towards the reformed doctrine. His contribution can be summarized as follows: xi. Firstly, a complementary relationship between science and religion affirms that divine action is acknowledged holistically as continuous cosmological events. xii. Secondly, through a new Natural theology, science, as conversation partner of theology, reveals God’s excellence in His continuing self-announcement in creation. xiii. Thirdly, dipolarity, as potential reformed theological construction, shows promise to base divine action on God’s faithfulness. xiv. Fourthly, God acts in a Trinitarian way through the interaction of chance and necessity in creation. A reformed understanding is challenged to harmonize a contingent reality with the confession of a faithful God taking care of his creation every moment. xv. Fifthly, panentheism does have a limited value within the reformed theology. It challenges a reformed approach to further reflect upon God’s immanent presence in the world. xvi. In conclusion: in the light of the quantum era the standpoint on Providence in the Articles of Faith needs to be reformulated.Afrikaans: i.
Die wetenskaplike ontwikkeling vanaf die
Verligting het tot ‘n wêreldbeeld gelei
wat in geheel op ‘n meganiese wyse beskry
f kon word. In ‘n m
odernistiese wêreld
is prosesse in die skepping op ‘n determin
istiese wyse verklaar
, terwyl kousaliteit
God se betrokkenheid in die skepping vers
kuif het tot deïsme. Die ontdekking van
die kwantum wêreld en die insig dat di
e skepping in verskillende areas ook ‘n
kontingente karakter vertoon, het ‘n vera
nderde kosmologie daargestel, en die
vraag na goddelike handeling uiters aktu
eel gemaak. Die probleem was dat die
wetenskap nie meer gebeure in die skeppi
ng uitsluitlik fisies kon verklaar en
begryp nie. In hierdie post-moderne wêre
ld getuig die gerefo
rmeerde teologie van
‘n God wat op ‘n transendente, sowel as immanente wyse, handelend in die
skepping aanwesig is. ‘n Nuwe kosmo
logie het ‘n her-formulering van die
tradisionele voorsienigheid
sleer en getuienis oor goddelike handeling vereis.
Polkinghorne, as prominente wetenskaplike/
teoloog stel voor da
t ‘n trinitariese
God aktief in die kosmos handel en dat be
ide wetenskap en geloof komplementêr
meewerk om hierdie handeling in die skeppi
ng aan te toon. Hierdie voorstel hou
belofte vir ‘n gereformeerde teologie in.
ii.
Die kernvraag van hierdie studie is: Kan
Polkinghorne se vers
taan van God se
handeling in die wêreld ‘n bydrae lewer
tot die verruiming van ‘n tradisionele
voorsienigheidsleer? Die antwoord op hier
die vraag vereis duidelikheid oor die
verhouding tussen wetenskap en geloof.
iii.
Die vraag na goddelike hande
ling en uiteindelik Polki
nghorne se bydrae, vloei
voort vanuit dié verskillende modelle.
Die huidige debat noodsaak ‘n nuwe
verbintenis tussen wetenskap en geloof, aa
ngesien die tradisione
le benaderings die
eenheid in die skepping misken het.
iv.
Polkinghorne se voorstel vir goddelike handeling vind aansluiting by ander resente
modelle met die fokus op ‘n inter-dissipl
inêre benadering waar die insigte vanuit
die fisiese, sowel as die g
eesteswetenskappe benut word.
331
v.
Hierdie breë oorsig lei tot Polkinghor
ne se kosmologiese voorstel. Sy
epistemologie berus op kritiese realisme
wat die konsep van ‘dual-aspect monism’
benut ten einde ‘n anti-reduksionistiese pers
pektief op die werklikheid te verdedig.
Hierdie metafisiese uitkyk stel hom instaat om vanuit ’n trinitariese belydenis van
eskatotologiese
hoop die fisiese werklikheid te herwaardeer.
vi.
Polkinghorne stel ’n komplementêre ver
houding tussen wetenskap en geloof voor
waar beide dissiplines konsonant kan funks
ioneer. Teologie as gelyke vennoot
van die wetenskap beantwoord die meta
-vrae wat wetenskaplike waarneming
transendeer.
vii.
Polkinghorne bely ‘n trinita
riese God wat persoonlik ha
ndel in Sy skepping, maar
wel op so ‘n wyse dat Sy temporele en kenotiese aard na vore tree. Hierdie
transendent
/
immanente handeling van God se
selfopenbaring vind ’n hoogtepunt
in die inkarnasie van Jesus
Christus as opgestane Here.
viii.
God se handeling is kenbaar deur ‘n
Natuurlike Teologie wat die verhouding met
die wetenskap respekteer. Hy handel op
‘n holistiese wyse
binne ‘n oop kosmos
wat intelligent ontwerp en antropies ge
balanseerd is. Die oordrag van goddelike
kennis vind plaas binne komplekse sist
eme soos die chaos teorie deur die
wisselwerking van kontingens
ie en wetmatigheid.
Dit is kenbaar vir die mens wat
evolusionêr tot ‘n selfbewussyn ontwikke
l het en impliseer ‘n proses van
voortgaande ontluiking tot, en vanuit komplek
siteit. Die mens is ‘n medewerker
van God. God handel in
buitengewone omstandighede op buitengewone maniere
en die opstanding van Christus getuig daarvan.
ix.
‘n Gereformeerde voorsienigheidsbegrip word
tradisioneel verd
eel in drie areas
van goddelike handeling, nl. onderhouding,
regering en medewerking. God
onderhou en regeer trinitari
es oor die ganse kosmos,
en die hoogtepunt is die
inkarnasie en opstanding van Christus.
Dit is die sterkpunt van dié benadering.
Die primêre fokus is soteriol
ogies van aard. Die tekortkom
ing is egter ‘n beperkte
kosmologiese fokus en ‘n onderwaardering va
n wetenskaplike insigte. Dit is twee
elemente wat hierdie studie noodsaak.
332
x.
Die metodologiese interaksie van wetens
kaplike hipoteses in Polkinghorne se
voorstel is beslis vreemd
aan ‘n tradisioneel, gerefo
rmeerde perspektief. Die
sentrale fokus en vertrekpunt van sy bena
dering nl.’n trinitariese verhouding wat
uiting vind in die opstanding
van Jesus uit die dood stem egter ooreen met ‘n
tradisionele siening.
Hy lewer ‘n definitiewe bydrae tot die gereformeerde leer.
Sy bydrae kan as volg saamgevat word:
xi.
Ten eerste, ‘n komplementêre verhouding tu
ssen wetenskap en ge
loof bevestig dat
goddelike handeling holisties as ‘n deurl
opende kosmologiese gebeure erken word.
xii.
In die tweede plek, vanuit ‘n nuwe Na
tuurlike teologie wys die wetenskap, as
gespreksvennoot van die teologie, op
die voortreflikheid van God in Sy
voortgaande selfbekendmaking in die skepping.
xiii.
In die derde
plek, dipolariteit vertoon as poten
sïele gereformeerde teologiese
konstruksie die belofte om goddelike ha
ndeling op God se trou te fundeer.
xiv.
In die vierde plek, God hande
l op ‘n trinitariese wyse
deur die wisselwerking van
kontingensie en wetmatigheid
in die skepping. ‘n
Gereformeerde teologie word
uitgedaag om die realiteit van ‘n konti
ngente werklikheid te harmonieër met die
belydenis van ‘n getroue God wat elke
oomblik sorg dra vir Sy skepping
.
xv.
In die vyfde plek, panenteïsme het wel ‘n
beperkte waarde binne ‘n gereformeerde
teologie. Dit daag ‘n gereformeerde be
nadering uit tot verdere besinning oor die
aard van God se immanente teen
woordigheid in die wêreld.
xvi.
Ten slotte, die belydenissk
rifte se standpunt oor voorsi
enigheid vereis ‘n her-
formulering in die lig
van die kwantum era
Theology and the (post)apartheid condition
Get PDFKnowledge transmission and generation belong to the core mission of the public university. In democratic South Africa, the transformation of these processes and practices in higher education has become an urgent and contested task. The Faculty of Theology at the University of the Free State has already done some original work on the implications of these for theology. One area of investigation that has not yet received due attention concerns the role of theological disciplines, and especially the relation between academic disciplines and societal dynamics. This research project addresses the challenge and this volume reflects the intellectual endeavour of lectures, research fellows and a post-graduate student associated with the faculty. Each theological discipline has its own history and has already experienced reconstruction, both globally and in South Africa. Some of these genealogical developments and re-envisioning are mapped by the contributions in this volume. The critical questions addressed are: what are the contours of the (post)apartheid condition and what are the implications for responsible disciplinary practices in theology? The chapters convey an impression of the vitality of theology at the University of the Free State and in South Africa and give expression to fundamental shifts that have taken place in theological disciplines, and also of future tasks. This research project aims to stimulate reflection on responsible and innovative disciplinary practices of theology in South Africa, which, we envisage, will contribute to social justice and human flourishing. -Rian Venter, University of the Free Stat
Theology and the (post)apartheid condition
Get PDFKnowledge transmission and generation belong to the core mission of the public university. In democratic South Africa, the transformation of these processes and practices in higher education has become an urgent and contested task. The Faculty of Theology at the University of the Free State has already done some original work on the implications of these for theology. One area of investigation that has not yet received due attention concerns the role of theological disciplines, and especially the relation between academic disciplines and societal dynamics. This research project addresses the challenge and this volume reflects the intellectual endeavour of lectures, research fellows and a post-graduate student associated with the faculty. Each theological discipline has its own history and has already experienced reconstruction, both globally and in South Africa. Some of these genealogical developments and re-envisioning are mapped by the contributions in this volume. The critical questions addressed are: what are the contours of the (post)apartheid condition and what are the implications for responsible disciplinary practices in theology? The chapters convey an impression of the vitality of theology at the University of the Free State and in South Africa and give expression to fundamental shifts that have taken place in theological disciplines, and also of future tasks. This research project aims to stimulate reflection on responsible and innovative disciplinary practices of theology in South Africa, which, we envisage, will contribute to social justice and human flourishing. -Rian Venter, University of the Free Stat
"Imago dei in machina"?: a theological reflection on the ethics of man and machine in communion
No full textEnglish: 1. The research project titled Imago Dei in machina?: A theological reflection on the ethics of man and machine in communion addresses the possibility of shared communion between humans and machines. It presents a theologically informed ethical and anthropological response to the problem of admitting solely artificially derived non-human entities into the community of human persons. The rapid progression by technology toward this end and the inadequate theological response to it necessitates a preemptive theological and ethical reflection. 2. In order to understand how the problem arose, the roots of the current trend to merge humans and machines, or to create a machine like a human, are traced through the last four centuries of modern history in the first chapter. Not only is the sophistication and power of technology steadily increasing, but as it has become more prevalent, biological human beings themselves have become the focus of technological advancements; from the attachment of prosthetics to the implantation of artificial organs and joints, machines are merging with people, and machines that resemble people are emerging. 3. The moral challenges presented by technology to-date beg for greater circumspection and responsibility in future design and use. Chapter two affirmed this truth through several contemporary examples and drew attention to the role one’s worldview holds in one’s perspective and subsequent treatment of humanity. Clearly most contemporary experts in the fields of AI and robotics have dismissed God from their considerations and look to technology to remedy human ills and satisfy human desires in both the present and future. The strong tendency to embrace promising technologies, even at the expense of our own humanity calls for a clearer understanding of humanity and a sound ethical response. 4. In chapter three a theologically sound ethical response is shown to be derived from the community of the triune God, and so is a person’s character and ability to respond wisely to ethical issues. A sound ethical response draws guidance from the recorded discourse between God and human persons in Scripture, from the annals of church history i.e. tradition, and from the interpretive community. All of these witnesses find their orientation and interpretation in the person of Christ. Although the written records and Christ do not attend to the specific matters being considered in this research they do provide images and paradigms that do provide sufficient guidance. 5. If humans are truly unique, then they require special moral consideration. In chapter four it was seen that a non-theological discussion, while identifying human faculties and functions that are different from other creatures, nonetheless typically terminate in unresolvable indecision in trying to find something truly unique. The appearance of a human-like machine could close the door on human uniqueness. When this ambivalence on uniqueness turns to equivalence the record shows that humans are typically treated as that to which they are equated. 6. In the last half of chapter four the portrait of humanity theologically derived reveals the real uniqueness of humanity. It is based solely in the relation of and inclusion by the triune God in their communion of persons. On the creaturely side this relation subsists in a persistent human embodiment, initially created by God, subsequently generated by biological procreation and regenerated in the resurrection. Any dislocation of that relation either by false conception or aberrant construction perverts that relationship and renders it even more vulnerable than it already is in its present estrangement from God. 7. There is moral significance to human uniqueness and this is especially clear in the profound moral implications centered on the concept of ‘persons’ in most societies. The efforts to insulate ‘person’ from a purely quantifiable i.e. functional ascription, by relational connectedness i.e. communion, appears to be the best move and one with theological warrant. The triune God (in communion) and His ways of relating are both necessary and sufficient to cast the concept of person, and only God holds the authority to esteem an entity a person by relating to it as such. 8. Remaining in the God-given creaturely relation to Him and others is crucial. The posthuman rejects God’s gift of persons-in-communion, and by an act of self-making severs that which enables them to be in fellowship with Him and creation, therefore missing the receipt of His salvific eschatological gift to creation. The desire to transcend the pain of human limitation is understandable, but it is in our suffering together that the bonds of communion are strengthened and the cords of character perfected. 9. Humanity seen in this unique relational light admits non-human members to its peril. The human community is precisely that, human, and any expansion by the inclusion of animals, robots, or posthumans as persons will jeopardize the integrity of the fabric of the human community. Humanity cannot simply be transformed (as the transhumanists suggest) in isolation from all else, rather all of creation must be set free together, and such liberation lies beyond the reach of any human being or collection of human beings and their technologies.Afrikaans: 1. Die navorsingsprojek met die titel Imago Dei in machina?: A theological reflection on the ethics of man and machine in communion spreek die moontlikheid aan van gedeelde gemeenskap tussen die mens en tegnologiese produkte. Dit bied ‘n etiese en antropologiese reaksie vanuit ‘n teologiese perspektief op die probleem om kunsmatige nie-menslike entiteite tot gemeenskap met menslike persone toe te laat. Die vinnige ontwikkeling van tegnologie in hierdie rigting en die onvoldoende teologiese reaksie daarop, noodsaak so ‘n voorkomende teologiese en etiese besinning. 2. Om te verstaan hoe die probleem ontstaan het, word die worstels van die tendens om mens en masjien te verbind en om ‘n tegnologiese instrument wat soos die mens is te vervaardig gedurende die afgelope vier eeue, in die eerste hoofstuk nagegaan. Nie net is daar ‘n verbreding van die sofistikasie en mag van tegnologie nie, maar word dit al hoe meer algemeen sodat die biologiese mens self die fokus geword het van tegnologiese vooruitgang. Van die aanhegting van prostese tot die inplant van kunsmatige organe en ledemate word tegnologiese produkte met die mens verbind, en ontstaan masjiene wat met die mens ooreenstem. 3. Die morele uitdagings wat die huidige tegnologie bied, vra om groter omsigtigheid en verantwoordelikheid t.o.v. toekomstige ontwerp en gebruik. Hoofstuk twee lig hierdie feit uit deur die aandag te vestig op die belangrikheid van ‘n wêreldbeskouing op ‘n siening en behandeling van die mens. Die meeste kenners op die gebied van kunsmatige intelligensie en robotte het God ter syde gestel, en kyk na tegnologie om menslike probleme op te los en om menslike begeertes te bevredig in die hede en die toekoms. Die sterk neiging om belowende tegnologie te verwelkom, selfs ten koste van ons menslikheid, vra om ‘n duideliker verstaan van die wesentlike van die mens en van die etiese. 4. In hoofstuk drie word aangetoon dat ‘n gesonde teologies-etiese reaksie afgelei word van die gemeenskap met die Drie-enige God; so ook ‘n persoon se karakter en vermoë om met wysheid te oordeel oor etiese aangeleenthede. ‘n Verantwoordbare etiese respons vind leiding by die opgetekende diskoerse tussen God en mens in die Bybel, asook van die rekords van die kerkgeskiedenis, dit is die tradisie, en ook van die interpreterende gemeenskap. Al hierdie getuienisse vind hul oriëntasie en interpretasie in die Persoon van Christus. Alhoewel die geskrewe rekords en Christus self nie die spesifieke aangeleenthede van die navorsing aanspreek nie, verskaf hulle tog beelde en paradigmas wat genoegsame leiding bied. 5. As mense werklik uniek is, vereis hulle spesiale morele oorweging. In hoofstuk vier blyk dit uit die nie-teologiese bespreking dat alhoewel menslike vaardighede en funksies identifiseer kan word wat van nie-menslike skepsele verskil, so ‘n beandering tog in ‘n doodloopstraat beland. Die verskyning van ‘n masjien wat soos ‘n mens is, kan die einde van menslike uniekheid beteken. Wanneer sodanige ambivalensie neerkom op ‘n gelykstelling, dui gegewens daarop dat mense tipies behandel word soos dit waaraan hulle gelykgestel word. 6. Die laaste gedeelte van hoofstuk vier skets ‘n teologiese beeld van die mens wat die unieke van die mens aantoon. Dit word gebaseer op die verhouding tot en insluiting by die Drie-enige God in hul gemeenskap van persone. Hierdie verhouding bestaan in die menslike beliggaming wat aanvanklik deur God geskep is, en daarna deur prokreasie voortgesit is en vernuwe is deur die opstanding. Enige verplasing van hierdie verhouding of deur valse verstaan of deur afwykende konstruksie versteur die verhouding en laat dit méér broos as wat dit reeds is in die huidige vervreemding van God. 7. Daar is ‘n morele betekenis verbind aan menslike uniekheid, en dit word veral duidelik in die morele konnotasies verbind aan die konsep van “persoon” in die meeste gemeenskappe. Pogings om “persoon” af te grens van ‘n suiwer kwantifiseerbare, d.w.s. funksionele, aanduiding deur relasionele verbinding, dit is gemeenskap, blyk die aangewese weg te wees met die beste teologiese begronding. Die Drie-enige God (in gemeenskap) en die wyse waarop Hy Homself verbind tot verhouding is beide nodig en genoegsaam om die konsep van persoon te definieer, en slegs Hy besit die gesag om ‘n entiteit as ‘n persoon te ag deur daarmee in relasie te tree. 8. Dit is belangrik om met God in ‘n verhouding te leef. Die post-menslike verwerp die gawe van God om persone in gemeenskap te wees, en deur die daad van selfverwesentliking verbreek dit die gemeenskap met Hom en met die skepping, en verbeur so die ontvangs van die eskatologiese gawe aan die skepping. Die begeerte om die pyn van menslike beperking te transendeer is verstaanbaar, maar dit is in lyding dat die bande van gemeenskap versterk en karakter gebou word.9. Wanneer die mens in hierde relasionele lig gesien word, sou dit slegs tot haar eie gevaar dien om die nie-menslike tot gemeenskap toe te laat. Menslike gemeenskap is presies dít, en enige verbreding deur die insluiting van diere, robotte of die postmenslike as persone, stel die integriteit van die menslike gemeenskap in gevaar. Menslikheid kan eenvoudig nie getransformeer word soos transmenslike voorstanders beweer in afsondering van die res van die skepping nie. Die hele skepping moet bevry word, en sodanige verlossing lê buite die vermoë van die mens en van tegnologie
God-images and politics: the contribution of Trinitarian theology
No full textEnglish: The aim of this study is to determine whether Trinitarian theology could contribute
positively towards the dialectical relationship between God-images and politics. The
central question is, “In what way can the Trinitarian confession be related to the political
dimension of society?” That God-images influence the political environment in which
humans live their lives has been established through various studies. It is also generally
accepted that a person’s God-image develops through various stages and, once formed,
does not remain static but is fluid and changes with time as a result of his or her
experience and gaining of additional knowledge. Interaction with other important persons
in their lives, as well as religious education, affect the formation of God-images. Ethnic
and social background also play a role in the development of a person’s God-image.
The political nature of God-images is an indisputable fact. Changes in God-images are
often followed by changes in the political structures within societies. Strict monotheism,
where God is perceived as a solitary singe-person, has often in the past been employed for
the justification of authoritarianism and hierarchy. It is argued that the one supreme ruler
in heaven is represented on earth by one supreme ruler. It has been claimed that such a
strict monotheism has promoted religious violence against the other who holds different
convictions than those promulgated by the ruler.
The twentieth-century Trinitarian renaissance has emphasized the relationality of the
Divine. This new awareness of the doctrine of the Trinity and its practical implications
for human existence, together with the move from a substance ontology to a relational
ontology, has initiated a number of studies which concentrate on the relevance of the
Trinity for social ethics. The biblical foundation of the doctrine has been placed under a
microscope again as theologians started to realize the importance of this fundamental
doctrine for Christian faith and life. The new emphasis on the Trinity started by Hegel
was continued by theologians such as Barth and Rahner, and in their wake a number of
prominent theologians have continued the discourse on the Trinity, with some exciting
developments.
One of the developments that has significance for the church’s understanding of the
triune nature of God is the development of a social Trinity. Theologians such as
Moltmann, Boff, Johnson and LaCugna, influenced by Zizioulas’ concept of personhood
as relational, articulated the concept of a social Trinity. Interestingly, this move towards
social Trinitarianism has mostly left an older generation of South African theologians
unaffected, while it was picked up by the younger generation and incorporated into their
theology.
The move towards a relational Trinity and the emphasis on the practical relevance of
the Trinity have been questioned by some scholars who caution that the difference
between the Divine and human persons is just too significant. Prominent critics of the
social Trinity and its correlation with society are, among others, Tanner, Kilby and
Holmes. They reject the possibility of imitation of the Trinity and Tanner suggests
participation in the life of the Trinity through Christ instead.
The position taken in this study is that both imitation and participation are valid
options with biblical justification and that the dichotomy, where one is set against the
other, is the wrong approach towards addressing the problem. Humans are created in the
image of God and should therefore reflect something, however vaguely, of God’s life in
Trinity. Through Christ believers are drawn into the life of the Trinity and participate in
the Divine community, while they are also commanded in the Bible to imitate the actions
of mercy and righteousness of the triune God. The quality of the Trinitarian relationality
could very well be reflected within society.Afrikaans: Die doel van hierdie studie is om vas te stel of 'n Trinitariese teologie 'n positiewe
bydrae kan lewer tot die dialektiese verhouding tussen godsbeelde en politiek. Die
sentrale vraag is “Op watter wyse kan die Trinitariese belydenis verbind word met die
politieke dimensie van samelewings?” Verskeie studies het aangetoon dat die politieke
klimaat waarin mense leef hul godsbeelde beïnvloed. Verder word algemeen aanvaar dat
'n person se godsbeeld deur verskeie stadia ontwikkel en nie staties is nie, maar buigsaam,
sodat dit verander met tyd en deur ondervinding. Die interaksie met ander belangrike
persone, sowel as godsdiensonderrig, is ook bepalend vir die ontwikkeling van
godsbeelde. Etnisiteit en sosiale agtergrond speel ook 'n belangrike rol in die vorming van
'n persoon se godsbeeld.
Die feit dat 'n persoon se godsbeeld politieke betekenis het word wyd aanvaar en 'n
verandering in 'n samelewing se godsbeeld lei dikwels tot 'n verandering in politieke
strukture. Streng monoteïsme, waar daar aan God gedink word as 'n enkelvoudige
persoon, is dikwels in die verlede aangevoer ter ondersteuning van outokratiese en
hiërargiese samelewings waarin die een hemelse regeerder op aarde verteenwoordig word
deur die een monargiese regeerder. Dit word beweer dat so 'n streng monoteïsme dikwels
godsdienstige geweld teenoor andersdenkende persone tot gevolg het.
Die Trinitariese renaissance gedurende die twintigste eeu het opnuut die relasionele
karakter van God beklemtoon. Hernude bewustheid van die belangrikheid van die
Triniteit en die praktiese waarde daarvan, asook die verskuiwing vanaf 'n substansiële na
'n relasionele ontologie, het gelei tot 'n aantal studies oor die belangrikheid van die
Triniteit vir die sosiale etiek. Die bybelse grondslag van die leer van die Triniteit is
opnuut ondersoek. Hegel se beklemtoning van die belangrikheid van die Triniteit is
verder gevoer deur teoloë soos Barth en Rahner en 'n aantal prominente teoloë wat hulle
opgevolg het, met opwindende ontwikkelings in die Godsleer.
Die ontwikkeling van 'n sosiale Triniteit hou belangrike gevolge in vir die kerk se
begrip van die wese van die drie-enige God. Onder invloed van Zizioulas se konsep van
persoon in gemeenskap met ander, het teoloë soos Moltmann, Boff, Johnson en LaCugna
die leer van 'n sosiale Triniteit ontwikkel. Interessant genoeg, het die ontwikkeling van 'n
sosiale Triniteitsleer 'n ouer geslag Suid-Afrikaanse teoloë geensins beïnvloed nie, en sou
dit die jonger geslag teoloë wees wat die waarde daarvan ontdek en opneem in hul
teologiese werk.
Die verskuiwing na 'n relasionele Triniteit en die beklemtoning van die praktiese
implikasies daarvan is egter deur sommige teoloë bevraagteken. Hulle waarsku dat die
verskille tussen die goddelike persone en mense die imitasie van die Triniteit onmoontlik
maak. Tanner, Kilby en Holmes, onder andere, is van die belangrikste kritici wat enige
imitasie van die Triniteit verwerp. Tanner stel voor dat partisipasie 'n meer geskikte weg
is om te volg.
In hierdie studie word van die standpunt uitgegaan dat beide imitasie en partisipasie
geldige benaderings is en dat die afspeel van die een teen die ander onnodig is. As
geskape na die beeld van God behoort die mens iets, hoe vaag ookal, van die gemeenskap
van die Trinitariese persone te weerspieël. Deur Christus kry gelowiges deel aan die
gemeenskap wat die lewe van die Triniteit uitmaak, terwyl hulle terselfdertyd in die
Bybel beveel word om ook die dade van barmhartigheid en geregtigheid van God na te
boots. Dit is moontlik dat die kwaliteit van die Trinitariese relasionaliteit in die
samelewing weerspieël kan word.University of the Free Stat
The spirituality of Black Hebrew Pentecostals: a study of two religious communities
No full textEnglish: The new interest in spirituality forms the background to this research. In step with prominent scholars in the field of spirituality the following working definition for spirituality has been adopted: “Spirituality is an experience in the presence of the Creator and the dynamic transforms us”. The spirituality of various religious traditions has been described. Black Hebrew Pentecostalism is one rich tradition that has been hidden from the view of scholars. This research is an attempt to address this issue. The research problem enquires whether there are unique features to this religious tradition and its corresponding spirituality. Two communities in New York (USA) have been selected for research purposes. Methodologically, literature and empirical research approaches have been employed. A specific contribution has been made to the discipline of spirituality by mapping a qualitative method for studying the spirituality of a religious tradition. In conversation with major scholars a unique set of constituent dimensions for spirituality has been identified; when used as questions during empirical research this could disclose the main feature of spirituality. In studying the two communities of Temple El Shaddai and Gideon Knights Freedom Church of Jesus Christ specific attention was given to the following issues: contextual background, distinctive spiritual features, normativity and authority, theological views, notions of transcendence, distinctive morality, the dynamics of the divine-human relationship and its impact on spirituality. To determine synthetically the profile of the spirituality of Black Hebrew Pentecostalism not only the research results of the two communities were compared, but two additional research strategies were employed: the study of related spiritualities (e.g. that of the Lemba communities, Pentecostalism, Traditional Africa and African-Americanism) and the use of various religious typologies. These help highlight the main and unique elements of Black Hebrew Pentecostal spirituality. The research has disclosed that this religious tradition has unique features that have resulted in a unique spirituality. Here are some of the main constituent elements: o Black Hebrew Pentecostalism integrated the perspectives of two religious traditions – Judaism and Christianity - to form a unique tradition of its own. The faith and concomitant spiritual practices are experienced as coherent. o A string focus on social identity accompanies this spirituality. Without social realities like racism this spirituality cannot be appreciated. o Identity markers like symbolism, ritual, theological conviction and ethical practice functions strongly to determine and maintain spiritual identity. o Normativity and authority which inevitably influence spirituality are located in both the leader of the community and the Bible. o Time-cycles function prominently especially concerning the honoring of the Sabbath and Old Testament Feasts. o Morality and strict moral codes are intimately intertwined with spiritual experiences. o The naming of the divine is exceptionally critical and is another outstanding characteristic of this spirituality. o Spiritual maturity can be defined in terms of power and this is related to the social identity of the tradition. o The spirituality integrates the life of followers and supports them to cope with existential challenges. This research has made contributions, not only to the general corpus of knowledge of this religious tradition, but also to the academic discipline of spirituality.Afrikaans: Die nuwe belangstelling in die Spiritualiteit vorm die agtergrond van hierdie navorsing. In gesprek met prominente geleerdes in die veld is die volgende werksdefinisie geformuleer: “Spiritualiteit is ‘n ervaring in die teenwoordigheid van die Skepper en hierdie dinamika werk transformerend”. Die spiritualiteit van verskeie godsdienstige tradisies is alreeds beskryf. Een tradisie wat nog nie aandag ontvang het ni, is Black Hebrew Pentecostalism; en hierdie navorsing spreek die leemte aan. Die navorsingsprobleem vra of daar unieke trekke aan hierdie godsdienstige tradisie is en aan sy spiritualiteit. Twee gemeenskappe in New York (VSA) is gekies vir navorsingsdoeleindes. Metodologie, literêre en empiriese benaderings gevolg. ‘n Spesifieke bydrae is gemaak tot die veld van die Spiritualiteit deur ‘n kwalitatiewe metode te ontwerp om die Spiritualiteit van ‘n bepaalde geloofsgemeenskap te bestudeer. In gesprek met belangrike geleerdes is ‘n unieke stel konstituerende dimensies geïndentifiseer; wanneer dié gebruik word as vrae tydens empiriese navorsing kan dit die hoofkontoere van ‘n Spiritualiteit aandui. Tydens die studie van die twee gemeenskappe - Temple El Shaddai en Gideon Knights Freedom Church of Jesus Christ – is aan die volgende aangeleenthede aandag gegee: kontekstuele agtergrond, onderskeidende spiritualiteitstrekke, normatiwiteit en gesag, teologiese sieninge, gedagtes oor transendensie, onderskeidende moraliteit, dinamika van die God-mens verhouding, en die impak van Spiritualiteit. Om ‘m profiel van die Spiritualiteit van Black Hebrew Pentecostalism te bepaal is nie net die navorsingsresultate van die twee gemeenskappe vergelyk nie, maar twee addisionele navorsingsstrategieë is gebruik: ‘n studie van verwante Spiritualiteite (bv. die van die Lemba gemeenskap, Pentekostalisme, Tradisioneel Afrika en Afrika-Amerikanisme) en die gebruik van tipologieë. Dié het gehelp om die hoof- en unieke elemente van die Back Hebrew Pentecostal Spiritualiteit aan die dui. Die navorsing het aangetoon dat dié godsdienstige tradisie inderdaad unieke trekke het wat ook ‘n unieke Spiritualiteit tot gevolg het. Van die belangrikste konstituerende elemente kan uitgelig word: o Black Hebrew Pentecostalism integreer die perspektiewe van verskeie godsdienstige tradisies – sp. Judaïsme en die Christelike geloof – en vorm so ‘n tradisie in eie reg. Die geloof en die geestelike praktyke word as koherent beleef. o ‘n Sterk fokus op sosiale identiteit lê aan die grondslag van hierdie Spiritualiteit. Sonder sosiale werklikhede soos rassisme kan hierdie Spiritualiteit nie verstaan word nie. o Identiteitsaanduiders soos simboliek, rituele, teologiese oortuigings en etiese praktyke funksioneer sterk om geestelike identiteit te bepaal en te handhaaf. o Normatiwiteit en gesag, wat ‘n groot invloed op Spiritualiteit het, word by beide die geestelike leier en die Bybel gevind. o Tydsiklusse funksioneer kragtig, spesifiek wat die eerbiediging van die Sabbat en die Ou Testamentiese feeste betref. o Moraliteit en ‘n streng etiese kode is nou verbind aan geestelike ervaring. o Die benaming van die Goddelike is prominent en is ‘n uitstaande kenmerk van hierdie Spiritualiteit. o Geestelike volwassenheid word verstaan in terme van krag en is ongetwyfeld verbind aan die sosiale identiteit van hierdie tradisie. o Die Spiritualiteit integreer die lewens van volgelinge en help hulle om die uitdagings van hul lewens die hoof te bied. Die navorsing het ‘n besliste bydrae gelewer, nie net t.o.v. die algemene korpus kennis van hierdie tradisie nie, maar ook tot die akademiese dissipline van Spiritualiteit
Making sense of Jesus
Get PDFMaking sense of Jesus is comprised of twelve chapters of a Christological nature, which are the result of a multidisciplinary theological research project. The aim of this book is to ascertain how, in the current cultural situation, an encounter with Jesus is determined by specific historical and personal conditions, and what the consequences of such an encounter may be
African women and spirituality: a study of narratives and agency
No full textThesis (Ph.D.(Systematic Theology))--University of the Free State, 2024The background to this thesis is the pervasive religiosity of women in Africa, as well as the social and academic turn to spirituality. Some scholarship on the spirituality of African Christian women has already been produced. This research explores a hiatus in the current knowledge, by focusing on the notions of ‘narrative’ and ‘agency’. The central research focus addresses the question as to whether narrating a spiritual journey could contribute to the empowerment and enhancement of women’s agency. In the Introduction, the notions of ‘agency’ and ‘narrative’ are explained with reference to applicable scholarship and these prove that there is substantial evidence for the current interest in these categories of interpretation in both the humanities and theology. Five secondary questions
structure the layout of the research and explore specific dimensions of the research focus.
In Chapter 1, the plight of women in Africa and, more specifically, in Zambia and in the church is discussed. The Chapter concludes that, despite commendable changes, patriarchy still deeply inhibits women’s agency. This justifies the approach of this study of the spirituality of women. Chapter 2 attends to the developments in spirituality as academic discipline over the past few decades and opens perspectives to approach this research, and to redress a weakness in much of the reflection on the spirituality of African women. Chapter 3 investigates the current state of scholarship on African womanist spirituality, with reference to general African and feminist spirituality, and to specific proposals by African female scholars. Significant emphases and motifs emerge, as well as the significant contribution by the Circle of Concerned Women Theologians.
The quest for agency is pervasively present, but often in the form of referencing to related terms such as empowerment, liberation, identity, and autonomy from the same semantic domain. The discussion is not about the central role of story-telling. The explicit proposal of this thesis to approach African womanist spirituality from the combined and explicit perspective of agency and narrative is evidently a scholarly contribution. Chapter 4 makes another contribution, by selecting autoethnography as additional research methodology to literature study. This proves to be a most applicable approach to retrieve marginalised voices and to attend to the continued impact of culture on the life of African women.
Chapter 5 is an application of this method, and presents the personal story of the researcher about her own spiritual journey, her struggle to assert her agency, the critical role of communality in the form of the Church Women Fellowship, and the importance of the Nsenga culture. The Conclusion to the study analyses the personal narrative and answers the central and secondary questions of the research. The research persuasively argues that there is an intricate connection between womanist spirituality, agency, and narrative. This makes a substantial contribution to the current study of African womanist spirituality. Finally, some suggestions are made on the further study of agency and narrative in spirituality, and on the role of constructive theology, especially trinitarian theology
- …
