scholarly journals ’n Etiek van liefde: Die etiese perspektiewe van die Heidelbergse Kategismus

2013 ◽  
Vol 47 (2) ◽  
Author(s):  
Koos Vorster

Hierdie artikel behandel die etiese perspektiewe van die Heidelbergse Kategismus – een van die prominente belydenisskrifte in die gereformeerde tradisie. Die etiese relevansie is ingebed in die konfessie se verklaring van die tien gebooie. Die artikel verduidelik dat die etiek van die Heidelbergse Kategismus ten diepste ’n karakteretiek is en dat dit gelowiges oproep tot ’n etiek van liefde. Hierdie liefde sluit in liefde vir die verbondsgemeenskap, die bediening van die Woord, die heiligheid van God en die waardigheid van mense, die gemeenskap van die gelowiges, gesag, die lewe, die huwelik, privaatbesit en arbeid asook waarheid en geregtigheid. As gevolg van die sinekdogeekarakter van die wet is hierdie etiek van liefde vandag baie relevant.This article deals with the ethical relevance of one of the prominent confessions in the reformed tradition, namely the Heidelberg Cathechism. The ethical relevance lies in the confession’s elucidation of the ten commandments and its application to moral conduct. The article explains that the ethics of the Heidelberg Catechism is essentially a virtue ethics calling for an ethics of love. This love should include love for the covenantal communion, ministry of the Word, the holiness of God and the dignity of people, the communion of the saints, authority, life, marriage, private property and labour, and truth and justice. Due to the synecdochical character of the ten commandments this ethics of love is highy relevant in the present times.

Author(s):  
Eric C. Smith

As the pastor of the Charleston Baptist Church, Oliver Hart established a pattern of moderate revivalist ministry. His weekly routine of public and private ministry of the Word mirrored that of most ministers in the broadly Reformed tradition. Hart invested a significant portion of each week to preparing and delivering sermons, which he developed according to the classic Puritan method. Outside his own congregation, he partnered with evangelical leaders from a variety of other denominations, including the Anglican evangelist George Whitefield, to spread the revivalism of the Great Awakening. Hart gained a wide acceptance among the residents of Charleston in part because of the respectable social persona he developed, in contrast to the erratic behavior of the Separate Baptists and other radical revivalists. Most significant, Hart adopted the classic moderate evangelical approach to slavery while in Charleston, ministering earnestly to enslaved Africans even as he owned slaves himself. Hart’s respectable, moderate revivalism set the tone for the next century and a half for white Baptists in Charleston and the broader South.


2018 ◽  
Vol 71 (2) ◽  
pp. 176-194 ◽  
Author(s):  
David B. Hunsicker

AbstractThe renaissance of virtue ethics in Christian moral discourse has led a handful of Reformed theologians to consider whether or not the Reformed tradition is compatible with classical and medieval concepts of virtue. Barthians, in particular, express doubt regarding the prospect of such a retrieval, arguing that classical notions of virtue compromise the Reformed hallmark of divine sovereignty and Luther's dictumsimul justus et peccator.This essay counters that the Reformed tradition is broad enough to find more productive ways to engage virtue ethics. In particular, the Westminster Standards provideboththe formal space for a significant theological exploration of human agencyandthe material content for the development of something like a classical virtue ethic. Barthian concerns regarding divine sovereignty and moral progress are satisfied by a demonstration that Westminster's attention to human agency is always within the context of a greater emphasis on divine agency.


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