Supplement 3, 2010
In die Skriflig - Supplement 3, January 2010
Volume 53 (2018 - 2019)
Supplement 3, January 2010
Authors: C.J. Smit, W.A. Dreyer and J.J. Gerber
Source: In die Skriflig 44 (2010)
It is not often that a book is dedicated to the life and work of a certain individual. It is therefore exceptional that several books, from all over the globe, have been dedicated to one individual in a single year. During 2009, five hundred years after John Calvin's birth, this is exactly what has happened. Many publications have appeared which contributed to our understanding of John Calvin's life, theology and influence on society.
From Noyon to Geneva
Author W.A. Dreyer
Source: In die Skriflig 44, pp 1 –22 (2010)
This article contains a brief biography of John Calvin. It serves as an introduction to the publication of the Conventus Reformatus on the occasion of celebrating Calvin's birth 500 years ago. The article follows Calvin's life, from his birth in Noyon until his death in Geneva. The focus is on persons and events which had a substantial influence on Calvin. Calvin's theology is discussed in other contributions in this publication.
Van Noyon tot Genève
Hierdie artikel bevat 'n kort biografie van Johannes Calvyn. Dit dien as inleiding tot die gedenkuitgawe van die Konvent van Reformatoriese Kerke by geleentheid van die 500-jarige herdenking van Calvyn se geboorte. Die artikel volg Calvyn se lewensloop vanaf sy geboorte in Noyon tot sy dood in Genève. Daar word veral gefokus op die persone en gebeurtenisse wat Calvyn beïnvloed het. Die teologie van Calvyn word in ander artikels in hierdie nommer behandel.
Calvin and the spiritual trends of his time : the uniqueness of the sixteenth-century protestant Reformation
Source: In die Skriflig 44, pp 23 –45 (2010)
This article is of an exploratory nature, and it will try to answer the difficult question as to who Calvin really was - a man born 500 years ago who disliked self-disclosure. The main question to be investigated is which spiritual trends influenced Calvin's thinking. To arrive at an answer to this important question in Calvin research, the following steps will be taken. Firstly, a few misconceptions about who Calvin was will be argued. Secondly, attention is asked for the problems encountered in this kind of research. Thirdly, an overview of the different spiritual currents forming the backdrop of the sixteenth-century Reformation will be given. This will inter alia reveal the unique character of Calvin's own reformational endeavours. The last (fourth) section will summarise the results regarding the complex and decisive times in which Calvin lived and worked, and also indicate the uniqueness of the reformational endeavour of the sixteenth century.
Calvyn en die geestestromings van sy tyd: die uniekheid van sestiende-eeuse protestantse Reformasie
Hierdie oorsigtelik-verkennende artikel probeer die vraag beantwoord wie Calvyn werklik was - hy is reeds 500 jaar gelede gebore en het nie daarvan gehou om oor homself te skryf nie. Die hoofvraag is watter geestestromings sy denkontwikkeling beïnvloed het. Om 'n antwoord op hierdie fundamentele dog moeilike vraag in Calvynnavorsing te bied, sal die volgende stappe gevolg word. Eerstens word 'n paar mites oor wie Calvyn was, bespreek. Tweedens word die aandag gevra vir enkele probleme aan hierdie soort navorsing verbonde. Derdens word op die verskeidenheid geestestromings gelet wat die agtergrond of décor van die sestiende-eeuse Reformasie vorm. Die vierde gedeelte bevat 'n samevatting van navorsing oor hierdie komplekse dog beslissende epog en toon ten slotte aan wat die unieke van die reformatoriese beweging van die sestiende eeu was.
What are the key characteristics of a Christian life? A comparison of the ethics of Calvin to that of Augustine and their relevance today
Source: In die Skriflig 44, pp 47 –69 (2010)
Augustine and Calvin are two of the greatest (western) theologians of all times and it is illuminating and inspiring to investigate what they have to teach as far as Christian life is concerned. Augustine never wrote a work on Christian ethics in the modern sense of the word but from his many writings we can easily deduce what the key characteristics are. He accepted the natural virtues of philosophers (prudence, fortitude, temperance and justice) but subordinated them to the "infused virtues" of faith, hope and love. Special attention was also paid to inter alia happiness, humility and truth. Calvin, on the other hand, although following Augustine in many aspects of theology, rejected the virtue ethics of the Greek philosophers and developed a Christological ethics within the broader context of pneumatology. The key characteristics of a Christian life are self-denial, cross-bearing and meditation on the future life - and of course the correct enjoyment of the present life. Although we appreciate much of what the two church fathers have to say, we live in a totally different world context today, facing challenges of far greater proportions, like economical uncertainty, political instability and an immense ecological crisis. Morality is challenged today as never before in world history. Today we have to rethink the relevance of Christian life not only from an individual personal perspective but also in terms of broader social Christian ethics.
Wat is die hoofeienskappe van 'n Christelike lewe? 'n Vergelyking van die etiek van Calvyn met dié van Augustinus en hulle relevansie vir vandag
Augustinus en Calvyn is twee van die grootste (westerse) teoloë van alle tye en dit is verhelderend en inspirerend om ondersoek in te stel na wat hulle oor die Christelike lewe te sê het. Augustinus het nooit 'n boek oor die Christelike etiek in die moderne sin van die woord geskryf nie, maar van sy talle geskrifte kan maklik afgelei word wat die hoofkenmerke daarvan is. Hy het die natuurlike deugde van die filosowe (verstandigheid, dapperheid, matigheid en regverdigheid) aanvaar, maar dit ondergeskik gestel aan die "ingestorte deugde" van geloof, hoop en liefde. Besondere aandag word ook bestee aan onder andere gelukkigheid, nederigheid en waarheid. Alhoewel Calvyn Augustinus in talle aspekte van die teologie navolg, het hy, aan die ander kant, die deugde-etiek van die Griekse filosowe verwerp en 'n Christologiese etiek ontwerp binne die groter konteks van die pneumatologie. Die hoofeienskappe van 'n Christelike lewe bestaan uit selfverloëning, kruisdra en oordenking van die toekomstige lewe - en natuurlik die regte gebruik van die huidige lewe. Alhoewel ons groot waardering kan hê vir dit wat die twee kerkvaders te sê het, leef ons vandag in 'n totaal ander wêreldkonteks en staar ons probleme van veel groter omvang in die gesig, soos ekonomiese onsekerheid, politieke onstabiliteit en 'n enorme ekologiese krisis. Moraliteit word vandag uitgedaag soos nog nooit tevore in die wêreldgeskiedenis nie. Vandag moet ons die relevansie van die Christelike lewe heroorweeg nié net vanuit die perspektief van individuele persoonlike etiek nie, maar ook in terme van 'n breër sosiale Christelike etiek.
Calvin's modification of Augustine's doctrine of original sin
Author N. Vorster
Source: In die Skriflig 44, pp 71 –89 (2010)
Augustine was Calvin's main source of reference in the "Institutes". However, his treatment of Augustine's views was not uncritical. This article discusses the way in which Calvin modified Augustine's doctrine of original sin. The main differences can be attributed to different theological aims. Augustine developed his doctrine of original sin against the teachings of the Manicheans and Pelagians, whereas Calvin shifted the focus to knowledge of God and the self. Calvin understood original sin noetically as religious and moral blindness - whereas Augustine viewed sexual concupiscence as the main principle of original sin. Augustine made a considerable effort to explain that sin does not find its origin in God. God foresaw the fall, but did not compel it. Calvin located sin in God's eternal decree and permission. Augustine, furthermore, understood the transmission of original sin biologically, whereas Calvin ascribed it to God's eternal permissive will. These differences culminated in a different understanding of the meaning of Jesus' virgin birth. The article concludes by discussing the relevance of Calvin's noetic approach to original sin.
Calvyn se modifikasie van Augustinus se erfsondeleer
Calvyn het in sy "Institusie" Augustinus gebruik as sy vernaamste Christelike verwysingsbron. Dit beteken egter nie dat Calvyn Augustinus kritiekloos nagevolg het nie. Hierdie artikel fokus op die wyse waarop Calvyn Augustinus se leerstelling van die erfsonde gewysig het. Die vernaamste verskille is te wyte aan verskillende teologiese uitgangspunte. Augustinus het die leer oor die erfsonde ontwikkel in reaksie op die Manicheanisme en die Pelagianisme, terwyl Calvyn die fokus verskuif het na kennis van God en die self. Vir Calvyn is die erfsonde hoofsaak noëties van aard - dit dui op 'n godsdienstige en morele verblinding. Augustinus, daarenteen, het seksuele begeerte as die kernbeginsel van erfsonde gesien. Augustinus het die oordrag van die erfsonde biologies verstaan, terwyl Calvyn dit in God se toelatende wil begrond het. Die verskillende sienings het gekulmineer in verskillende verklarings van die betekenis van Jesus se maagdelike geboorte. Die artikel eindig deur die belang van Calvyn se noëtiese benadering tot die erfsonde te bespreek.
Calvin, Augustine of Hippo and South Africa : in discussion with Johannes van Oort
Author J.W. Hofmeyr
Source: In die Skriflig 44, pp 91 –104 (2010)
In this article the curtain is raised on the interesting and fascinating relation between Augustine of Hippo and John Calvin from Geneva, as seen through the eyes of the Dutch scholar Johannes van Oort. The influences of and links between Augustine and Calvin are immense. This has been the focus of various studies in the past. The purpose of this article is, however, not to re-invent the wheel about these relations, but rather to reflect on one of the most eminent scholars on Augustine, i.e. Van Oort's vision on these links and to enter into a dialogue with him so as to shed some new light on this topic and on some aspects related to ecclesiology. After attention to the use of Augustine by Calvin, the focus is on the discussion with Van Oort and eventually on the relevance of this for us in South(ern) Africa. It is concluded that in this era of post-modernism and relativism as well much can be learnt from both Augustine and Calvin, and especially with regard to the wellbeing of the church.
Calvyn, Augustinus van Hippo en Suid-Afrika: in gesprek met Johannes van Oort
In hierdie artikel word die gordyn gelig op die besonder interessante en boeiende band tussen Augustinus van Hippo en Johannes Calvyn van Genève soos gesien deur die bril van Johannes van Oort. Die invloede en verbintenisse tussen Augustinus en Calvyn is geweldig omvattend. Hierdie studie-onderwerp het alreeds in die verlede baie aandag gekry. Die doel van hierdie artikel is egter nie om die wiel te herontwerp nie, maar eerder om na te dink oor enkele ekklesiologiese aspekte en nuwe lig te werp op een van die mees vooraanstaande, eietydse kenners van Augustinus, naamlik Johannes van Oort se denke hieroor asook om met hom in gesprek te tree. Nadat aandag gegee is aan die aanwending van Augustinus deur Calvyn self, word 'n aantal vrae aan Van Oort gerig. Hierna word die relevansie daarvan vir Suid-Afrika onder die loep geneem. Daar word tot die gevolgtrekking gekom dat selfs in hierdie era van postmodernisme en relativisme baie van Augustinus en Calvyn geleer kan word, veral ook met betrekking tot die welwese van die kerk.
Philosophical and theological influences in John Calvin's thought : reviewing some research results
Source: In die Skriflig 44, pp 105 –127 (2010)
A profound thinker like Calvin basically has to answer the following two questions: What "is" and what "ought" to be? The first question deals with what reality looks like, its ontological structure or one's type of thought. The second question concerns one's view of the norms valid for created reality, the direction which one's life takes or the spiritual trend of one's thinking.
In a previous article in the same issue of this journal, Calvin's answer to the second question was already investigated. Among all the spiritual trends of his time, his main motive was to be obedient to God, his Word and his will. We now turn to the answer to the first question: What types of philosophies and theologies emerged within these various spiritual trends which could have influenced Calvin's thinking?
The investigation develops through the following steps. Firstly, the question is posed whether Calvin really succeeded in the direction of his thinking, viz. to be a radical-biblical reformational thinker. This question is divided into three sub-questions: was Calvin influenced by extra-biblical ideas? If so, to what extent? How did he employ pre-Christian insights? The second and main section tries to answer these difficult questions by reviewing seven most prominent philosophical and theological types of thinking. The third section indicates the contribution of a Christian philosophical analysis of his worldview. The concluding section draws the last lines of Calvin's "intellectual portrait".
Filosofiese en teologiese invloede op die denke van Johannes Calvyn: 'n bespreking van enkele navorsingsresultate
'n Diepsinnige denker soos Calvyn behoort die volgende twee basiese vrae te beantwoord: Wat "is" en wat "behoort"? Die eerste vraag handel oor hoe die werklikheid lyk, die ontologiese strukture, of 'n mens se tipe denke. Die tweede vraag het betrekking op 'n mens se visie op die norme wat vir die geskape werklikheid geld, oor die rigting van 'n mens se lewe, of die geestestroming waarbinne iemand dink.
In die vorige artikel in dieselfde nommer van hierdie tydskrif is Calvyn se antwoord op die tweede vraag reeds ondersoek. Onder al die geestestromings van sy tyd was sy hoofmotief om aan God alleen, sy Woord en sy wil gehoorsaam te wees. Hierdie artikel ondersoek sy antwoord op die eerste vraag: Watter soort filosofieë en teologieë, wat in die verskillende geestestromings gestalte gekry het, het moontlik Calvyn se denke beïnvloed?
Die ondersoek word in die volgende stappe ontwikkel. Ten eerste word die vraag gestel of Calvyn werklik volledig geslaag het in die rigting van sy denke, naamlik om 'n radikaal-bybelse reformatoriese denker te wees. Hierdie vraag word in drie subvrae onderverdeel: Was Calvyn beïnvloed deur buite-bybelse insigte? Indien wel, tot watter mate? Hoe het hy hierdie idees gebruik? Die tweede afdeling probeer om hierdie moeilike vrae te beantwoord deur 'n oorsigtelike bespreking van sewe van die mees prominente filosofiese en teologiese tipes denke. Die derde afdeling bespreek die bydrae van 'n Christelik-filosofiese analise van sy lewensvisie. In die afsluitende gedeelte word die laaste buitelyne van Calvyn se "intellektuele portret" getrek.
Calvin as an exegete of Scripture : a few remarks with reference to Calvin research in general
Author V.E. D'Assonville
Source: In die Skriflig 44, pp 129 –143 (2010)
Calvin did not start his famous vocation as an interpreter of Scripture with Scripture itself. After a thorough training in interpreting classical literature as a philologist, he made his debut before turning 23, with a highly respected commentary on Seneca's "De Clementia". His focus shifted to Scripture shortly thereafter. Certain features of his exegetical approach as part of his "Word of God theology" can thus be observed, especially as they relate to his use of the concept of "doctrina". His exegesis used not only the principle of "sola Scriptura" as point of departure, but also the principle of "tota Scriptura", i.e. to take the whole of Scripture into account when expositing a certain biblical text. For Calvin the original intention of the writer of a particular (Bible) book is of crucial importance. The exegesis should be done using a sound theological-methodological, historical-grammatical method. Knowledge of the original languages of Scripture is therefore a prerequisite for any exegesis. In his exegesis Calvin emphasises the point that Scripture as the Word of God and the Holy Spirit cannot be separated. As the truth is simple, Calvin avoids any traces of allegory in his exegetical activities and aims to keep his exegesis and ex-position of Scripture simple, brief, clear and understandable - exegesis should always exhibit the quality of clarity and brevity. In all exegesis, Scripture as the Word of God should be accepted as the final authority on any issue, not the church as institute.
Calvyn as eksegeet van die Skrif: enkele opmerkings met verwysing na Calvynnavorsing in die algemeen
Die uitlewing van sy roeping as beroemde eksegeet van die Skrif het vir Calvyn nie met die Skrif self begin nie. Ná 'n deeglike skoling as filoloog in die uitleg van klassieke literatuur het hy sy buiging reeds voor sy 23e verjaarsdag met 'n indrukwekkende kommentaar op Seneca se "De Clementia" gemaak. Vandat hy kort daarna begin het om sy volle aandag aan die Skrif te gee, kan bepaalde kenmerke van sy eksegetiese benadering as deel van sy "Woord van God-teologie" in sy geskrifte waargeneem word, in die besonder aan die hand van sy gebruik van die begrip "doctrina". Calvyn se eksegese het nie slegs die "sola Scriptura"-beginsel as vertrekpunt nie, maar ook die "tota Scriptura"-beginsel - met ander woorde om die Skrif in sy geheel in aanmerking te neem by die verklaring van 'n bepaalde Skrifteks. Vir Calvyn is die oorspronklike bedoeling van 'n spesifieke (Bybelse) boek van deurslaggewende betekenis. Die eksegese moet gedoen word deur 'n begronde teologies-metodologiese histories-grammatiese metode. Kennis van die oorspronklike tale van die Skrif is dus 'n onmisbare voorvereiste vir enige eksegese. In sy eksegese beklemtoon Calvyn dat die Skrif as Woord van God en die Heilige Gees nie geskei kan word nie. Aangesien die waarheid eenvoudig is, word enige spoor van allegorie vermy. Die doel is dat die eksegese en uitleg van die Skrif eenvoudig, kort, helder en verstaanbaar sal wees - eksegese moet altyd die kenmerk van helder beknoptheid toon. In alle eksegese moet die Skrif as Woord van God as finale gesag oor enige kwessie aanvaar word, nie die kerk as instituut nie.
The doctrine of providence in the Institutes of Calvin - still relevant?
Author C.F.C. Coetzee
Source: In die Skriflig 44, pp 145 –166 (2010)
In the reformed tradition and theology, the doctrine of providence has always been important and relevant, so much so that it forms an integral part of the reformed confessions. At the same time some of the most difficult theological questions are raised regarding this doctrine, questions like the following: Is God in control of everything? What is the relationship between the providence of God and sin, suffering, man's responsibility, et cetera? In our times the doctrine as such is questioned or even rejected. What makes this topic even more important is the commemoration of the publication of Darwin's book, "The origin of species", coupled with the renewed emphasis on Darwinism, evolutionism and atheism. From the perspective of the Calvinistic-reformed theology and in the light of the commemoration of Calvin's birth 500 years ago, it is important to determine the relevance of Calvin's thoughts on a number of important issues in the current debate, e.g. the doctrine on God, providence and creation, sin, suffering, et cetera. It is also determined that Calvin's thoughts are reflected in the reformed confessions, which is still the living faith of reformed churches all over the world.
Die leer oor die voorsienigheid in die Institusie van Calvin - nog steeds relevant?
Die leer van die voorsienigheid was nog altyd in die reformatoriese tradisie en teologie besonder belangrik en vorm ook 'n integrale deel van die gereformeerde belydenisskrifte. Terselfdertyd word van die moeilikste vrae juis in verband met hierdie dogma gevra; vrae soos die volgende: Is God in beheer van alles en almal? Wat is die verhouding tussen God se voorsienigheid en die mens se verantwoordelikheid, die mens se sonde, lyding, ensovoorts? In ons tyd word die leer oor die voorsienigheid as sodanig selfs bevraagteken of verwerp. Die belangrikheid van die onderwerp wat hier aan die orde gestel word, word verder beklemtoon deur die herdenking van die boek van Charles Darwin, "The origin of species", 150 jaar gelede. Saam met die skeppingsleer kom ook die voorsienigheidsleer in die gedrang. Vanuit die Calvinisties-reformatoriese teologie en in die lig van die herdenking van Calvyn se geboorte 500 jaar gelede, word die relevansie van Calvyn se siening vir die huidige debat bepaal. In hierdie opsig handhaaf Calvyn onverswak die leer van die Skrif en buig hy voor die verborge raad van God oor sake waarop die Skrif nie 'n antwoord gee nie. Die gedagtes van Calvyn vind ook baie konkreet neerslag in die gereformeerde belydenisskrifte wat steeds die lewende geloof van gereformeerde kerke wêreldwyd is.
Calvin on church and government
Source: In die Skriflig 44, pp 167 –179 (2010)
This article examines Calvin's understanding of civil government as well as the relationship between church and government against the background of radical political change during the sixteenth century. It becomes clear that Calvin had an organic understanding of church, government and people. These three entities are interwoven and interact on the basis of the covenant and civil contract. Calvin's approach, however, is not limited to the covenant, but has a surprising richness and diversity. He integrated theological, juristic and philosophical concepts in his understanding of the state. It is further shown that Calvin's high regard for civil government, entrenched the corpus christianum, even though he clearly distinguished between ecclesiastical and civil governance. It is also shown that Calvin had a fundamental influence on many of the political concepts which are generally accepted within modern democracies.
Kerk en owerheid in die denke van Calvyn
Hierdie artikel gee 'n kort uiteensetting van Calvyn se denke oor die kerk en owerhede, sowel as die verhouding tussen kerk en owerheid teen die agtergrond van die radikale politieke transformasie gedurende die sestiende eeu. Dit is duidelik dat Calvyn 'n organiese staatsbeskouing ontwikkel het. Die kerk, owerheid en volk het as een organisme gefunksioneer. Die drie entiteite was verweef en het in voortdurende interaksie met mekaar geleef op grondslag van die verbond en kontraktuele verbintenis. Sy verbondsmatige denke is verder aangevul met ander teologiese, juridiese en filosofiese insigte. Dit vertoon dus 'n verrassende diversiteit. Calvyn se positiewe waardering vir die owerheid het daartoe bygedra om die corpus christianum te bestendig, alhoewel hy baie duidelik onderskei het tussen die verantwoordelikhede van die kerklike en siviele regering. Daar word ook aangetoon dat Calvyn 'n fundamentele invloed op die vorming van die moderne, demokratiese regstaat gehad het.
Calvin's views on church governance
Author C.J. Smit
Source: In die Skriflig 44, pp 181 –196 (2010)
This article investigates whether the church was seen by Calvin as a mere human community based on laws, an association functioning on the basis of a constitution, or as a dynamic domain of the governance of Jesus Christ which functions on the basis of the Word through his Spirit.
According to Calvin the church is a new order ordained by Christ in which He never delegated his authority to his officers. He Himself, as the Head, remains the sole bearer of authority. Nevertheless, they receive full power, as representatives of Christ, to minister his Word and to administer the sacraments in his church. As such the church received the power to teach ("potestas docenda"), to govern ("potestas gubernatio") and to make laws ("potestas regiminis"). This competence ("potestas") is, however, exercised particularly as a ministry ("ministerium") because it rests on God's Word and is only ministered in conjunction with it. In the procedure of church governance Calvin considered faith and love as two key concepts.
In order to give a practical foundation to a spiritual mode of governance in the church as God's new order in the world, a church order is needed which is founded in the Word. This church order must aim at the protection of the governance of the Spirit in the church.
For Calvin church government is, therefore, primarily a process of governing the heart - the hearts of those among whom God's new order in the world exists.
Calvyn se beskouing van kerkregering
In hierdie artikel word nagegaan of Calvyn die kerk bloot as 'n menslike regsgemeenskap gesien het, 'n samekoms wat op 'n konstitusie gegrondves is, óf as die dinamiese regeringsdomein van Jesus Christus wat op die grondslag van sy Woord deur sy Gees funksioneer.
Dit is vasgestel dat Calvyn die kerk as 'n nuwe orde gesien het wat deur Christus verordineer is, waarin Hy nooit sy gesag aan sy dienaars gedelegeer het nie. Hyself, as die Hoof, bly die enigste heerskappyvoerder. Tog het sy dienaars volle gesag as sy verteenwoordigers ontvang om sy Woord en die sakramente in die kerk te bedien. As sodanig het die kerk die gesag ontvang om te onderrig ("potestas docenda"), om te regeer ("potestas gubernatio") en om bepalings te maak ("potestas regiminis"). Hierdie bevoegdheid ("potestas"), word egter as 'n bediening uitgevoer ("ministerium"), omdat dit in God se Woord rus en slegs in ooreenstemming daarmee bedien word. In die proses van kerkregering ag Calvyn geloof en liefde as sleutelbegrippe.
Om 'n praktiese fundering vir 'n geestelike wyse van regering in die kerk as God se nuwe orde in die wêreld te gee, is 'n kerkorde nodig wat op die Woord gebaseer is. Hierdie kerkorde moet die doel hê om die regering van die Gees in die kerk te beskerm. Daarom is kerkregering vir Calvyn primêr 'n proses van hartsregering - 'n regering oor die harte van dié uit wie God se nuwe orde in die wêreld bestaan.
Calvin and human dignity
Author J.M. Vorster
Source: In die Skriflig 44, pp 197 –213 (2010)
Human dignity has become a major moral directive in the contemporary ethical reflection on human rights and bio-ethics. This article examines the theological foundations laid by the reformer Calvin regarding the inherent dignity of people, and his influence on post-World War ethical reflection about the violations of human rights. In this article his views on the "imago dei" and common grace, the "lex naturae" and the obligations of the civil authority are investigated in order to illuminate his ideas about the dignity of human beings. The article then deals with the influence of these ideas in the influential works of the twentieth centurys reformed theologians Barth, Berkhouwer and Moltmann.
Calvyn en menswaardigheid
Menswaardigheid het 'n vername morele riglyn geword in die kontemporêre etiese refleksie op menseregte en bioetiek. Hierdie artikel ondersoek die teologiese grondslae wat deur die hervormer, Calvyn, gelê is in verband met die inherente menswaardigheid van mense, asook sy invloed op die na-wêreld-oorlogse etiese refleksie oor die skending van menseregte. In hierdie artikel word sy standpunte oor die "imago dei" en algemene genade, die "lex naturae" en die verpligtings van die burgerlike owerheid ondersoek, om daardeur sy idees oor menseregte uit te lig. Die artikel handel vervolgens ook oor die invloed van hierdie sienings op die invloedryke werke van die twintigste-eeuse gereformeerde teoloë Barth, Berkhouwer en Moltmann.
Calvin, Luther and church unity
Author I.W.C. Van Wyk
Source: In die Skriflig 44, pp 215 –231 (2010)
This article deals with Luther and Calvin's efforts to preserve and promote church unity. Attention is given to their role as leaders of the reformational movement who self-evidently had to unite people from different countries. Special attention is given to Calvin's ecumenical activities. Information is given about his letters, pastoral advice and mediation efforts. Short notes are also provided on their dogmatic explications for the unity of the church.
Calvyn, Luther en kerkeenheid
Hierdie artikel handel oor die pogings van Luther en Calvyn om kerkeenheid te bevorder. Aandag word gegee aan hulle rol as leiers van die reformatoriese beweging wat vanselfsprekend mense uit verskillende lande moes verenig. Spesiale aandag word aan Calvyn se ekumeniese aktiwiteite gegee. Inligting word gegee oor sy briewe, pastorale adviese en bemiddelingspogings. Kort notas word ook verskaf oor hulle dogmatiese besinnings oor die eenheid van die kerk.
Calvin's view on church discipline and unity : a South African perspective
Author P.J. Strauss
Source: In die Skriflig 44, pp 233 –246 (2010)
The reformer John Calvin, born in 1509, considers discipline and unity as two essential aspects of the Christian church. According to him, the bond of church discipline is a way to unite church members in the truth of the Word and the Christian faith based thereupon.
If discipline is exercised with exaggerated strictness and without compassion, tolerance and love, it can break the unity. Because church unity is essentially a unity of faith, or a unity in the truth of the Word, discipline can sever adulterated elements that threaten the unity from the church. Discipline, if correctly applied, builds the unity of the church as a unity in religious truths.
Calvyn oor die kerklike tug en kerkeenheid: 'n Suid-Afrikaanse perspektief
Die hervormer, Johannes Calvyn, gebore in 1509, beskou tug en eenheid as twee noodsaaklike aspekte van die Christelike kerk. Volgens hom is die band van die kerklike tug 'n manier om kerklidmate te verenig in die waarheid van die Woord en die Christelike geloof wat daarop gebou is.
Indien die tug met 'n oordrewe strengheid en sonder barmhartigheid, verdraagsaamheid en liefde uitgeoefen word, kan dit die eenheid verbreek. Omdat kerkeenheid in sy wese geloofseenheid of 'n eenheid in die waarhede van die Woord is, kan die tug onsuiwere elemente wat die eenheid bedreig van die kerk afsny. Tug wat reg toegepas word, bou die eenheid van die kerk as 'n eenheid in geloofswaarhede.
Calvin on the sacraments and church unity
Author D.J. Smit
Source: In die Skriflig 44, pp 246 –269 (2010)
Calvin's ecumenical passion has often been documented by scholars (section 1). This article argues that these practical endeavours were based on Calvin's ecclesiological conviction that there is only one church (section 2), based on the communio of believers with Christ and with one another (section 3), in which the sacraments, particularly the Lord's Supper, play a crucial role as the bonds of communio (section 4). For Calvin, this concretely implied that believers who participate in the celebration of the Supper should also love one another, as quotations from the 1559 "Institutes" powerfully demonstrate (section 5). Given the ambiguous legacy of Calvin in South Africa, these views of Calvin present a continuous challenge to South African churches in his tradition (section 6).
Calvyn oor die sakramente en die eenheid van die kerk
Calvyn se ekumeniese gees en toewyding is al dikwels deur geleerdes beskryf (afdeling 1). Hierdie artikel argumenteer dat die praktiese strewes van Calvyn gemotiveer is deur sy ekklesiologiese oortuiging dat daar slegs een kerk is (afdeling 2), wat berus op die communio van gelowiges met Christus en met mekaar (afdeling 3), waarin die sakramente, veral die Nagmaal, 'n sleutelrol vervul as die bande van gemeenskap (afdeling 4). Vir Calvyn het dit konkreet ingehou dat gelowiges wat aan die Nagmaal deel het ook mekaar behoort lief te hê, soos wat aanhalings uit die 1559-"Institusie" op kragtige wyse toon (afdeling 5). In die lig van die ambivalente erfenis van Calvyn in Suid-Afrika bied hierdie sienings van Calvyn nog steeds 'n uitdaging aan Suid-Afrikaanse kerke wat in sy tradisie staan (afdeling 6).
John Calvin and postmodern spirituality
Author P.H. Fick
Source: In die Skriflig 44, pp 271 –285 (2010)
Postmodernists reject universal truth claims and brand them as violent impositions on a person by powerful institutions. Postmodernist spirituality seeks for a more subjective, life-experience based attitude towards values and truths of the Bible and relationship in community. Careful consideration should be given to the issues of community, knowledge/truth, faith, and faith experience. This article will show that, in his "Institutes", Calvin gives ample attention to faith, the liberating truth about God as revealed in Jesus Christ, and to the Christian's intimate relationship with Him. Being in Christ, communion with Christ or the "unio mystica cum Christo" through faith as a central theme in Calvin's theology, needs to be rediscovered and re-applied to reformed spirituality as apologetic means in a postmodern world. This treasure should satisfy the kind of spirituality postmodernists yearn for.
Johannes Calvyn en postmoderne spiritualiteit
Postmoderniste verwerp enige aanspraak op universele waarheid en tipeer dit as gewelddadige dwang deur magtige instellings op 'n individu. Postmoderne spiritualiteit neig tot 'n meer subjektiewe, ervaringsgebaseerde houding teenoor die waardes en waarhede van die Bybel en 'n klem op verhoudings in 'n bepaalde gemeenskapsmilieu. Gemeenskap, kennis/waarheid, geloof en geloofservaring is kwessies wat in 'n postmoderne milieu fyn definiëring verg. Hierdie artikel toon aan dat Calvyn in sy "Institusie" ruim aandag gee aan geloof, die bevrydende waarheid oor God soos geopenbaar in Jesus Christus en aan die Christen se intieme verhouding met Hom. Hierdie gemeenskap met Hom, of die "unio mystica cum Christo" deur die geloof, as 'n sentrale tema in Calvyn se teologie, is een van die skatte van die gereformeerde tradisie wat herontdek en weer op gereformeerde spiritualiteit toegepas moet word as 'n apologetiese middel in 'n postmoderne wêreld. Daar word aangetoon dat hierdie skat bevredigend behoort te wees vir daardie soort spiritualiteit waarna die postmoderne mens smag.
The influence of Calvin's theology on the Conventus of Reformational Churches in Southern Africa
Source: In die Skriflig 44, pp 287 –297 (2010)
The need for an ecumenical body for reformational churches in Southern Africa has been felt since the early 1990s. The key matter explored in this article is the question whether the composition and modus operandi of the Conventus reflect a trend in the ecumenical movement in which Calvin's theological approach to ecumenism is clearly discernible. To answer the question, Calvin's view of church unity and ecumenism is briefly outlined. Secondly, the "Calvinist" way of composition and functioning of the Conventus, because of the nature of this publication which is initiated by the Conventus, are traced and placed on record.
Calvin was a fervent champion of church unity. To him ecumenism was a "sine qua non". He was even prepared to overlook serious disagreements in the debate for the sake of unity in the reformational community. Scrutiny of the composition, goals and functioning of the Conventus clearly reveals the impact of Calvinist approach to ecumenism.
Die invloed van Calvyn se teologie op die Konvent van Reformatoriese Kerke in Suider-Afrika
Die behoefte vir 'n ekumeniese liggaam vir reformatoriese kerke in Suider-Afrika het vroeg in die negentigerjare ontstaan. Die kernvraag wat hier nagegaan word, is of die samestelling en die werkswyse van die Konvent 'n ontwikkeling in die ekumeniese beweging is waarin Calvyn se teologiese benadering tot ekumenisiteit 'n beduidende neerslag toon. Om die vraag te beantwoord, word eerstens oorsigtelik ingegaan op Calvyn se beskouing van kerkeenheid en ekumenisiteit. Tweedens word die "Calvinistiese" wyse van die samestelling en die funksionering van die Konvent nagegaan en geboekstaaf, ter wille van die aard van hierdie publikasie wat deur die Konvent geïnisieer is.
Calvyn het hom voluit vir kerkeenheid beywer. Ekumenisiteit was vir hom 'n noodwendigheid. Hy was selfs bereid om ernstige verskilpunte buite diskussie te laat ter wille van eenheid in die geloofsgemeenskap. Uit die samestelling, doelstellings en funksionering van die Konvent blyk dat Calvyn se benadering tot ekumenisiteit daarin 'n neerslag vind.
The influence of John Calvin's theology on the World Council of Churches
Author G.M.J. Van Wyk
Source: In die Skriflig 44, pp 299 –312 (2010)
This article explores the question whether any traces of Calvin's theological views on church unity can be found in the purpose statements and goals of the World Council of Churches (WCC). Although no direct influence of Calvin's theology on the work of the WCC can be proved, the structure and content of Calvin's thought on church unity can be recognised in the statements and work of the WCC. Calvin believed that true church unity is not in the first place a unity of church structures, but one of truth, love, hope and confession. The ecumenical movement is in agreement with Calvin in this regard.
The ecumenical movement and the World Council of Churches are products of modern culture. The ecumenical movement could not have developed in a world that is not tolerant and where the free use of reason is not one of the core values of society. The ecumenical movement is also the natural answer to the problem of religious division that pre-modern Europe left us with. After a brief description of the World Council of Churches as a modern institution the influence of Calvin's theology on the theology of the World Council of Churches is explored.
Die invloed van Johannes Calvyn se teologie op die Wêreldraad van Kerke
Hierdie artikel ondersoek die vraag of enige spore van Calvyn se teologiese oortuigings in die funksiebeskrywings of doelwitte van die Wêreldraad van Kerke (WRK) gevind kan word. Alhoewel direkte beïnvloeding deur Calvyn se teologie nie in die werk van die WRK aangetoon kan word nie, kan die struktuur en sommige van sy denke oor kerkeenheid wel in sekere uitsprake en ander werk van die WRK herken word. Calvyn het geglo dat ware kerkeenheid nie in die eerste plek in kerklike strukture gesetel is nie, maar tot uitdrukking kom in waarheid, liefde, hoop en belydenis. In hierdie verband deel die ekumeniese beweging die oortuigings van Calvyn.
Die ekumeniese beweging en die Wêreldraad van Kerke is produkte van die moderne kultuur. Die ekumeniese beweging sou nie in 'n onverdraagsame wêreld kon ontwikkel waarin die vrye gebruik van die rede nie een van die sleutelwaardes van die gemeenskap is nie. Die ekumeniese beweging is die vanselfsprekende antwoord op die dilemma van godsdienstige verdeeldheid waarmee premoderne Europa ons gelaat het. Nadat 'n kort beskrywing van die Wêreldraad van Kerke as 'n moderne samelewingsinstelling gegee is, word die invloed van Calvyn se teologie op die teologie van die Wêreldraad van Kerke ondersoek.
The influence of Calvinism on the South African Council of Churches
Author P.G.J. Meiring
Source: In die Skriflig 44, pp 313 –328 (2010)
The impact of Calvinist theology and of reformed leadership on the South African Council of Churches (SACC) is vast. After a brief history of the SACC, the author notes the contribution that a number of reformed and presbyterian clergy and theologians have made - as presidents, general secretaries or as theologians who helped develop the SACC's message. At least five principles that Calvin held dear, are reflected in the SACC's agenda during the past decades: the quest for unity, the concern for mission, covenanting for justice, providing a prophetic witness in the community, and when the need arose, the willingness to confront the government of the day. The article concludes with a brief look at the future of the SACC and of the continued input that reformed theologians may be able to make.
Die invloed van Calvinisme op die Suid-Afrikaanse Raad van Kerke
Die invloed van die Calvinistiese teologie en van kerkleiers vanuit die gereformeerde tradisie op die Suid-Afrikaanse Raad van kerke (SARK) is groot. Na 'n kort oorsig oor die geskiedenis van die SARK bespreek die outeur die bydraes van 'n aantal gereformeerde en presbiteriaanse kerkleiers en teoloë - presidente, algemene sekretarisse en teologiese raadgewers, in hierdie verband. Ten minste vyf beginsels wat vir Calvyn belangrik was, word in die agenda van die SARK gedurende die afgelope dekades, gereflekteer: die soeke na eenheid, die belangrikheid van sending, die noodsaaklikheid van geregtigheid, die profetiese taak van die kerk in die samelewing, en indien die situasie dit vereis, die noodsaaklikheid om die owerheid oor hierdie sake te konfronteer. Die artikel word met 'n kort vooruitskouing afgesluit waarin die rol bespreek word wat die SARK en die gereformeede teoloë in sy midde in die toekoms sou kon speel.
The Leuenberg Agreement and Movement : one important step forward towards the unity of protestant churches
Source: In die Skriflig 44, pp 329 –345 (2010)