On Adventures and Misfortunes: More Stories about Reformed Theology in South Africa

2008 ◽  
Vol 42 (4) ◽  
Author(s):  
B. J. Van der Walt

Problems with the Bible in reformed theology: reflections from a Christian philosophical perspective The motivation for undertaking this investigation is the present tension in the reformed theology and in the reformed churches in South Africa. In spite of the fact that the reformed tradition confesses the authority of the Bible, theologians and church leaders are at the moment divided on how to view and interpret the Scriptures. They disagree about the message of God’s Word in the case of topical issues, for instance whether women should be allowed in ecclesiastical offices or on what the Bible has to say about homosexuality. The author is of the opinion that these tensions in the same church are caused, not only by different methods of interpreting the Bible but, at a much deeper level, also by the way in which one views the Bible according to different worldviews. In trying to resolve these problems and the resulting conflict of opinion, a Christian philosophical approach will be taken instead of the current theological efforts.


1995 ◽  
Vol 29 (1/2) ◽  
Author(s):  
J. H. Van Wyk

In this essay the author has tried to summarise the key features and to rethink the relevance of Reformed theology. In this connection the idea that Reformed theology can be reduced to one basic motive is questioned: it is argued that six characteristics of Reformed theology should rather be distinguished and applied interrelatedly. The issue as to why Reformed theology in South Africa to a large extent failed to reject the ideology of apartheid is also touched upon.


Author(s):  
Elijah Baloyi

The practice of the black church being a follower of the leading white church is a continuous process in the Gereformeerde Kerke in Suid Afrika (or Reformed Churches in South Africa in English). This makes it difficult to contextualise Reformed Theology to address African challenges and problems. There are many reasons for the subordination of the black theologians, but for the sake of this article, I identified the issue of sustentasie1 as one of the causes. The lack of financial independence implies that the black church2 cannot determine their destiny by revising, transforming and even Africanising their theology to fit into their context and challenges, since that would mean they are biting the hand that feeds them. This article will argue that it is time that Africans stop being a theological duplication of the Western theologies and that they take responsibility to ensure that their theology addresses the immediate situation of the Black Reformed people (contextualised) with or without the support from the white church.


1998 ◽  
Vol 54 (1/2) ◽  
Author(s):  
D. J.C. Van Wyk

Roots and background of reformed theology and ecclesiastical being in South Africa. After investigating researches and publications on the ethical direction taken by Dutch theology in the late nineteenth and early twentieth centuries, J A Loader came to the conclusion that this direction is an important - if not the most important - background to the theology of the Nederduitsch Hervormde Kerk van Afrika. and of its theological training at the University of Pretona, especially during the earlier years and at the time of its inception. In this article the outcome of the research undertaken by Loader is critically reviewed and seriously questioned. It is maintained that his evaluation of ethical theology is too rigid and its influence on the Nederduitsch Hervormde Kerk overemphasised. It seems that the prominent influence of Hoedemaker and confessional theology is overlooked by Loader.


1993 ◽  
Vol 27 (4) ◽  
Author(s):  
W. Vergeer

This study is a reaction to Snyman's critique on the theological activity of the Gereformeerde Kerke of South Africa (GKSA). His critique is firstly examined against the background of a construction of its own paradigm. The identified paradigm is then evaluated as a possible alternative for the theological paradigm of the GKSA. It is concluded that although the right application of Snyman's critique can help to develop reformed theology, his paradigm is not a tenable alternative for the theological paradigm of the GKSA.


1990 ◽  
Vol 24 (3) ◽  
Author(s):  
K. Van Rooy

Although the numbers and influence of the Reformed Churches in South Africa seem to be dwindling at the moment, they still have a precious heritage which should be passed on to Africa: the reformed faith and reformed theology:. Christianity is growing apace in Africa, but unfortunately this is often a superficial, nominal Christianity. A great need and desire for thorough, biblical, theological training does exist. This need should be answered by the Reformed Churches by providing theological courses for extension training at four academic levels, especially for equipping leaders of the independent African churches, not with the purpose of making proselites, but primarily with the purpose of biblical leaching where it is needed. These courses should be made available at inter alia the Potchefstroom University for Christian Higher Education, which is already involved in the Timoteus correspondence course.


2007 ◽  
Vol 1 (3) ◽  
pp. 294-306
Author(s):  
Nico Koopman

AbstractThis paper discusses the inherent public nature of Reformed theology and demonstrates how Reformed theology informed and enriched the discourses of black theology, liberation theology, and public theology in both apartheid and post-apartheid South Africa. Black, Reformed theologian Allan Boesak emphasized the reign of the Triune God in all walks of life. Reformed theologian John De Gruchy cherished the central notion in Reformed theology that God especially identifies with the poor, wronged, and most vulnerable. Finally, Reformed theologian Dirkie Smit demonstrates how Reformed theology assists the development of public theology by focusing, on the one hand, on the rich Christian confessional tradition, and on the other hand, by participating in pluralistic public debates on the basis of this rich tradition. Based on this discussion, some lessons for the development of public theology from the Reformed tradition are spelled out.


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