Gerhard Ebeling on faith. Gerhard Ebeling (1912–2001), not only the foremost Luther researcher of the previous century but also one of the most prominent contributors to protestant theology during that period, wrote extensively about faith throughout his long and productive life as a professional theologian. He learnt from Luther that discerning judgement in the differentiation of related matters forms the basis of all sound theology. Applying this insight to his own thought, he reflects on the development of the phenomenon of (...) faith in the Old Testament community and early Christianity and the formalisation of the concept for use in the domain of religious studies. He defends the argument that Christian faith is not only faith in Jesus as the Christ and Lord but also that Jesus, and He only, is the founder and perfecter of faith. The concept of faith is also explored by Ebeling in relation to love, life and reason. The article concludes with a critical evaluation of Ebeling’s contribution in guiding us to witness authentically about our own faith in Jesus Christ within our own situation and against the background of the problems it poses for believing in Christ. (shrink)

Die voortgesette proses van implementering van nuwe materiaal wat gebruik word vir katkisasie in die Nederduitsch Hervormde Kerk van Afrika vertoon 'n besondere trajek. Die proses het, in terme van geloof, begin met die formalisering van sowel die geloofsbegrip as die beskrywing van die inhoud van geloof. Dit is voortgesit deur 'n proses van die objektivering van die inhoud van geloof tot feite wat geleer kan word en is uiteindelik voltrek deur die implementering van 'n pragmatiese opvoedkundige doelwit waarin geloof (...) bloot 'n middel tot 'n doel geword het. Die trajek kan kortliks soos volg beskryf word: • Die Heidelbergse Kategismus Geloof is die aanneming van die beloftes van God wat vertroue in die lewende God skep. • 'Kortbegrip': Geloof is sekere kennis van God en sy beloftes en 'n hartlike vertroue dat al my sondes om Christus ontwil vergewe is. • Die belydenis van die Hervormers: Ek glo in God beteken dat ek al my vertroue op God stel en Hom op sy woord neem. • Geloofsleer: Geloof is kennis van die Woord van God en vertroue in die God van die Woord. • Geloof en Lewe 11: Geloof is die toe-eiening van kenbare geloofoorleweringe wat in die Bybel opgeneem is. Die kerk kan daarom kinders deur 'n proses van kategese begelei tot geloofsvolwassenheid. Vandag is die uitgangspunt van katkisasie en die motivering daarvoor in die Nederduitsch Hervormde Kerk van Afrika die oortuiging dat die kerk kinders deur 'n proses van kategese tot godsdienstige volwassenheid kan lei. Van Selms se kategismus pas nie in die trajek wat hier beskryf word nie. Die Nederduitsch Hervormde Kerk van Afrika sou vandag heeltemal anders gelyk het as meer as een generasie van die lidmate van die Kerk aan hierdie kategeseboek blootgestel was. (shrink)

Rudolf Bultmann was one of the leading thinkers within an influential theological direction that arose in Europe after the First World War, known as dialectical theology. Comprehensive introductions to the life and work of Bultmann in the South African theological journals, written in Afrikaans, either does not exist, or are difficult to trace for the Afrikaans readership. This article on Bultmann aims to fill the gap by offering a lexicographical contribution on the life and work of Bultmann. The focus of (...) this article is on Bultmann as a Lutheran thinker. The theme of the New Testament and systematic theology is essentially the same, namely to explain the concept of Christian self-understanding as an eschatological event in which faith is expressed for the sake of faith in God and only in God. Bultmann explained the same theological concepts with his theology as those that were explained by the church reformers of the 16th century, but under radically new circumstances. The so-called modern and postmodern people of our time not only broke ties with the past, but in the process they also lost their ability for using historical-critical patterns of thought that tries to bridge historical distances, and therefore sacrificed all efforts to think systematically on the altar of relativism. We can learn from Bultmann what systematic reformed theology really is. (shrink)

Disputations were a fixture of Martin Luther’s academic career. Luther participated regularly in disputations. It was an important communicative vehicle through which he developed and expressed his theology. The well-known 95 theses are a case in point. Luther’s career as a disputator was impressive. Several of his most influential disputations were explicitly intended for consideration by his academic and ecclesiastical colleagues, but the majority of his disputations took place as a curricular exercise at the University of Wittenberg. The purpose of (...) these disputations was pedagogical and polemical. Luther deployed the same tools for his defence of proper doctrine that were at the centre of the Protestant reformation in the face of objections. The disputatio de homine is a systematic summary of Luther’s anthropology. It incorporates the doctrine of justification as the theological definition of man. It treats the subject within the context of the relationship between theology and philosophy, and reflects upon the new language of theology. The disputatio de homine provides an essential resource for the study of Luther’s anthropology and the doctrine of justification. (shrink)

The gospel is not a new law. A clear distinction must be made between law and gospel, so that the gospel is not mistakenly understood as a new law, but as the gospel. The relationship between law and gospel must be considered carefully. Two prominent theologians, Martin Luther and Karl Barth, did just that, but in opposition to one another. This article describes and compares their respective views. Barth defends a political use of the gospel. The gospel provides believers with (...) action instructions for the civilian life. Barth argues in terms of analogical thinking and, according to him, believers’ understanding of reality is determined by their understanding of Christ. Luther, on the other hand, believes that the preaching of Christ and the life experience are in contrast. Faith and life are not identical. He understands the believer as the hearer of the gospel – as passive recipient of the grace of God. The passivity here, however, is a highly creative one. The relevance for us of the theological position defended regarding law and gospel is evident from the document ‘Association of the World Communion of Reformed Churches with the Joint Declaration on the Doctrine of Justification’. The spirit of the document is clearly Barthian. Fundamental theological differences are on the table with the Lutheran position and there is no question of real consensus. Intensive study and frank ecumenical conversation is required to seek real consensus for the sake of a clear Christian testimony in the world. (shrink)

The ecclesiastical debate at the 73 General Church Assembly of the Dutch Reformed Church of Africa. Reformed churches emerged from the Reformation which commenced in the 16th century because of the input of well-known reformers such as Martin Luther (1483–1546) and John Calvin (1509–1564). Reformed churches are founded on a certain system of church polity known as presbyterial-synodal. This church orderly viewpoint amounts to the fact that it is a church where Jesus Christ is the sole ruler of the church, (...) transforming all meetings of offices of the church to operate on the same horizontal level with Jesus Christ as the only and sufficient authority in the church. This means that such a church is trying to be church of the Word and should take good care to maintain this critical principal position during meetings, as will eventually be reflected in synodal decisions taken. Contribution: This article takes a critical look at points of discussion submitted to the meeting, especially those with church orderly implications. Critically spoken, it means that decisions tabled at such meetings should be in the prolongment of the churches’ decision to be church of the Word, and therefore presbyterial-synodal. It is therefore also a contribution to church polity as such. (shrink)

International political, social, economic and religious developments influence how local communities operate. The South African church society is influenced by such developments taking place globally and which clearly influence how local churches function. This article explores the role of the contemporary church as a ‘reformation agency’ in enhancing a socially transformative agenda in South Africa. A qualitative research approach – an interpretative phenomenology design – was employed to negotiate a shared understanding through conversation and intersubjective meaning-making with church ministers, with (...) the primary focus being their subjective experience of the changing role of the church in enhancing a transformative agenda in a South African context. A purposive sampling consisted of local church leaders who participated in the face-to-face and telephonic semi-structured interviews to achieve the purpose of the study. The findings clearly show that deliberate and intentional actions by churches allow them to become a voice for the marginalised, to create spaces for searching for excellence and to increase the quality of servant leadership, all as vehicles for transforming church society. Furthermore, servant leadership is a social phenomenon, a philosophy-in-practice aimed at leading by example to achieve a common goal. To accomplish this, church ministers are required to spearhead the challenge as a prerequisite to creating ‘lived experienced’ opportunities for members as an inward-outward spiritual journey. Finally, church leaders believed that transformation is a secular dimension, but that it can also be aligned towards God’s redemption plan and enhancing a socially just transformation agenda. Ultimately, this study proposed several recommendations to allow the local church to be relevant in practicing and promoting stronger unity and reconciliation amongst all churches nationally and globally. (shrink)

This article utilizes a political system framework to trace the political sources of business risk stemming from the unfolding HIV/AIDS generalized epidemic in South Africa. The article integrates relevant dimensions of the fields of international business and political science to facilitate the assessment of such risks for firms. Risk formation and updating is a sequential process. The conditions from which business risk emerges, the politicization of the generalized (i.e., widespread) epidemic through boundary-crossing activities, and “inputs” are explored. The transformation of (...) HIV/AIDS from an epidemic to a business threat is underscored by the South African government’s tendency to view the issue as part of the public agenda rather than part of its formal agenda. Governmental inaction, as well as action, led to an array of risks for firms operating in South Africa (e.g., operations, asset impairment, competitive, franchise). Mitigating strategies for managers are discussed, including avoidance, offsetting, transference, sharing, remedy, and anticipation. (shrink)

God, trust and doubt: The women in the concentration camps of the Anglo-Boer or South African War.Many books and articles have been written on the religious concept of the Afrikaner women who suffered in and survived the concentration camps during the Second Anglo-Boer War (1899–1902) in South Africa. It seems as if nothing has been written, though, on their image and understanding of God. This article is an attempt to close the gap in the research. These women’s understanding of God (...) was mainly shaped by the Old Testament. They saw the two Boer republics as the new people of God, elected to exist in freedom, as independent states. To them, God was the God of justice and righteousness, who will defend his chosen people from oppression. The defeat on the battlefield caused a crisis of faith among many women. The war diary of Johanna Brandt (née Van Warmelo) offers useful information about the women’s faith and the shattering of their faith. In the second part of this article, Lutheran perspectives on the God of the Bible and man-made idols are provided as a Christian alternative to the faith of our forefathers. The Psalms and the prophets are also revisited to point out the presence of God, as well as the ethical consequences of the Jewish-Christian religion. Contribution: This is probably one of the first articles written on women’s understanding of God, women who were confined to the concentration camps during the Anglo-Boer War of 1899–1902. The main emphasis falls on Johanna Brandt (née Van Warmelo), who was an assistant nurse in the Irene camp, on the outskirts of Pretoria. She formulated her and the other women’s belief in the God of justice. Their understanding of God motivated them to endure the hardships and thousands of deaths in the camps. (shrink)

Schonsheck attacks views which seek to justify the majority of citizens of a society passing legislation that is designed to serve the purpose of preventing their own first order preferences from changing over time . The issue that I think is more important is a related one, but not precisely the same. It is not whether it is morally permissible for the majority of members of a society to pass legislation designed to prevent their own individual preferences from changing over (...) time, but whether it is morally permissible for them to pass legislation for the sake of preventing the community's preferences from changing over time. As some people mature and acquire preferences and others die, no individual's already-formed preferences have to change for the community's preferences to change. The arguments concerning these two issues are the same, or at least similar, but putting the matter the way I do, raises the question of influencing the preferences of children. I argue that there is nothing intrinsically wrong with a community's doing this and that Schonsheck's arguments to the contrary either are not convincing, or apply in some cases but not in others. (shrink)

Wolfhart Pannenberg would have been 90 years old in 2018. This article is a tribute to his excellent contribution to the ecumenical debate on church unity and the importance to reach an agreement on the doctrine of justification. The first step is to explain Pannenberg's Lutheran understanding of church unity. Secondly, Pannenberg's contribution to mobilise understanding for the ecumenical efforts in coming to an agreement on the doctrine of justification is discussed. His efforts in convincing theologians that one cannot work (...) towards church unity while churches continue to condemn one another for having different views on doctrinal matters, receive special attention. Pannenberg's effort to convince his colleagues that one should approach these sensitive ecumenical matters from the perspective of present-day historical-critical thinking is also mentioned. The article concludes with a judgement on his approach and his success in these matters. (shrink)

In this review article, the book by J.H. van Wyk, Augustine: A study on the ethics of the church father from Africa is presented and discussed. Short overviews of the content of the six chapters are given. They are: Introduction – the necessity for a book on Augustine’s ethics in Afrikaans, Orientation – an overview of his life and works, Grounding – the relationship between dogmatics and ethics, Typology – the character of his ethics, Themes – marriage and sexual ethics, (...) political ethics and animal ethics, Findings – evaluation of Augustine’s ethics. Support is given to the argument that Augustine is an important forerunner to the Reformation. Information is provided on Augustine and the early years of the Reformation in Wittenberg. Critical remarks are made about the author’s understanding of the relationship between faith and works, dogmatics and ethics. The Lutheran understanding of this topic is presented as an important alternative to the Reformed version that is defended in this book. Finally, attention is given to Augustine’s ‘theory of the two cities’. Also in this regard advice is given from one of Luther’s publication. His exposition of Mary’s Song in Luke 1:46–55 is used as an example of how a witness to the government could look like. (shrink)