Hodnett, Garth (2002-03)
ENGLISH ABSTRACT: This dissertation examines the relationship of ontology and soteriology - the classic problem of nature
and grace. Paul Tillich and Arnold van Ruler have been chosen as the best representatives of the
classical tradition of the reformation.
It is seen that although there is a significant formal difference between the theologies of these two
theologians, there is a material identity. The combination of these two perspectives, Tillich's
philosophical theology with Van Ruler's more traditional Calvinistic theology, helps to shed more light
The first subject to be considered is the ontological background for understanding reality as a whole.
This is discussed as the trinitarian-predestinarian-eschatological framework of ontology. Everything
finds its possibility in the trinitarian being of God, its reality in the eternal decrees and its purpose in
the eschatological will of God. Creation has become (morally, not ontologically) separated from God
in the fall and therefore salvation is needed. Christology is a function of soteriology and is to be
understood in terms of substitution.
This salvation, gained in Christ, is expressed in us by the outpoured Holy Spirit according to the
eschatological will of God. Pneumatology is to be related to, and distinguished from christology. We
are not replaced by the Spirit, but taken into a relationship with God. This is to be understood in terms
of the struggle of the Spirit with the flesh. The presence of the Spirit is kerygmatic, paradoxical,
anticipatory and miraculous. There is an ambiguous and fragmentary realization of salvation in the
Proto logically and eschatologically there is an identity between culture (i.e. creation and history) and
the kingdom of God. But in time and space there is a duality (not a dualism). This finds expression in
the duality of church and state. The state is the kernel of culture and the church is the representative of
the kingdom. The state is essentially the servant of God, and insofar as it orders life it is serving God.
But it is separated from God and needs the church to call it back to its proper function.
Where there is the duality of church and state in a nation, there is a theocratic situation. This leads to
the Bible. That is a state where the Word is proclaimed and the state, because of its essential
relationship to God, can understand this proclamation. In a theocracy there is a partial union of creation
and salvation. Theocracy is a Spiritual reality. It is kerygmatic and paradoxical. It is not an ideal or an
ethical system imposed on life. It has a conservative character as it stands in opposition to the demonic.
As the document of God's struggle with the religious nationalism oflsrael, the Old Testament provides
the paradigm for a theocracy. In this sense a christianized state is an incidental repetition - mutatis
mutandis - of the nation ofIsrael.
Eschatologically, the particularity of salvation is completely done away with. The incarnation and the
outpouring are undone. Then there is only the triune God and the naked existence of creation.
AFRIKAANSE OPSOMMING: In hierdie proefskrif word ondersoek ingestel na die relasie tussen ontologie en soteriologie
(respektiewelik: natuur en genade) met behulp van Paul Tillich en Arnold van Ruler as
verteenwoordigers van die klassieke Reformatoriese tradisie.
Dit blyk dat ten spyte van fonnele verskille tussen die teologiee van hierdie twee teolce, daar
materieel groot ooreenstemming bestaan. 'n Kombinasie van Tillich se filosofiese teologie met Van
Ruler se meer tradisioneel Calvinistiese benadering, werk verhelderend ten opsigte van die betrokke
Eers word die ontologiese agtergrond van die werklikheid as sodanig ondersoek. Dit word
bestempel as die trinitaries-predestiaans-eskatologiese raamwerk van die ontologie. Die
moontlikheid van alle bestaan rus in die trinitariese wese, die werklikheid daarvan in die ewige
raad, en die doel daarvan in die eskatologiese wil van God. Die skepping het as gevolg van die val
(moreel, nie ontologies nie) verwyder geraak van God en gevolglik is redding noodsaaklik.
Christologie is 'n funksie van soteriologie en moet verstaan word in terme van plaasbekleding.
Hierdie heil wat Christus bewerk het, kom tot gestalte in ons deur die uitstorting van die Heilige
Gees in ooreenstemming met die eskatologiese wil van God. Pneumatologie staan in relasie tot
christologie, maar moet terselfdertyd onderskei word van laasgenoemde. Ons word nie deur die
Gees vervang nie, maar opgeneem in 'n verhouding met God. Dit moet verstaan word in terme van
die stryd van die Gees teen die vlees. Die teenwoordigheid van die Gees is kerugmaties,
paradoksaal, antisiperend en wonderbaar. Daar is 'n dubbelsinnige en fragmentariese realisering
van die heil in die Gees.
Hoewel protologies en eskatologies 'n identiteit bestaan tussen kultuur (d w s skepping en
geskiedenis) en die koninkryk van God, vorm dit binne ruimte en tyd 'n dualiteit (nie dualisme nie).
Dit kom tot uitdrukking in die dualiteit van kerk en staat. Die staat is die kern van die kultuur en die
kerk die verteenwoordiger van die koninkryk. In wese is die staat die dienskneg van God en in
soverre dit die lewe orden, staan dit in diens van God. Dit is egter vervreem van God en het die kerk
nodig om dit terug te roep tot sy eintlike funksie.
Waar daar 'n dualiteit bestaan van kerk en staat in 'n nasie, vind ons 'n teokratiese situasie. Dit is 'n
staat met die Bybel, waar die Woord verkondig word en die staat a g v sy wesenlike verbouding tot
God, die verkondiging kan verstaan. 'n Teokrasie is 'n Geestelike realiteit waarin daar reeds 'n
gedeeltelike vereniging van skepping en heil plaasvind. Dit is kerugmaties en paradoksaal. Dit is
nie 'n ideaal of 'n etiese sisteem wat die lewe opgele word nie. Dit het 'n konserverende karakter
wat staan in opposisie tot die demoniese.
Synde die dokument van God se worsteling met die religieuse nasionalisme van Israel, bied die Ou
Testament die paradigma vir 'n teokrasie. In hierdie sin is die gekerstende staat 'n insidentele
herhaling - mutatis mutandis - van Israel as nasie.
Eskatologies verdwyn die besonderheid van die verlossing. Die inkamasie en die uitstorting van die
Gees word ongedaan gemaak. Dan is daar aileen maar die drie-enige God en die naakte eksistensie.
Please refer to this item in SUNScholar by using the following persistent URL: http://hdl.handle.net/10019.1/70078
This item appears in the following collections: Doctoral Degrees (Systematic Theology and Ecclesiology)61