Researchers in Arts

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All theology is natural theology: The hermeneutic necessity of natural theology?
(Stellenbosch University, 2011) Conradie, Ernst
This article first offers a brief overview of the history of what is understood under "natural theology". The contrast between the Barthian critique against natural theology and the dangers of repudiating natural theology as stressed within the context of contemporary discourse on science and theology is highlighted. In response, the author offers a constructive proposal in which the hermeneutic necessity of natural theology is affirmed. This follows from a notion of that which is "natural" which includes human constructs (also ideas). In this sense all theology is by definition natural theology. However, the Barthian critique against natural theology may still be appropriate as a selection of those signs that can express the inexpressible with relative adequacy
The ambiguity of Johan Heyns: Sitting at Bavinck's left or right hand?
(SUN, 2013) Conradie, Ernst
Following some biographic introductory comments, the argument of this contribution proceeds in two steps. First, the distinction between Herman Bavinck's left and right hand is clarified, amongst others with reference to the distinction between fides qua and fides quae, and illustrated with examples from the subsequent reformed tradition. Second, an analysis of Heyns' own related theological choices is offered on this basis.
Confessing guilt in the context of climate change: Some South African perspectives
(Stellenbosch University, 2010) Conradie, Ernst
This contribution explores the significance but also the immense complexities of Christian discourse on confessing guilt within the context of climate change. It draws especially on South African discourse on confessing guilt in the context of apartheid. The argument of the essay is twofold: Christians with an enduring large carbon footprint may wish to confess their guilt in this regard, but typically find it difficult to live from God�s liberating forgiveness and are therefore prone to rather desperate efforts to save the world themselves. By contrast, Christians with a small carbon footprint may opt for alternative understanding of salvation, namely in terms of redemption from the looming threat of climate change.
The earth in God�s economy: Reflections on the narrative of God�s work
(Stellenbosch University, 2008) Conradie, Ernst
This essay is an abbreviated version of an inaugural lecture, read on 24 October 2007 at the University of the Western Cape. It investigates the role of cosmological narratives that help people to understand where they come from, who they are, how they can cope with the demands of life and with evil, and where they are going to. It focuses on one such a narrative, namely the Christian story of God�s work of creation, evolution, the emergence of human beings and human culture, the distortions resulting from human sin, God�s providence, redemption, the formation of the church, its ministries and missions and the consummation of all things. These themes have traditionally been captured under the notion of �God�s economy�. This term is derived from the Greek word oikos which is understood in the Christian tradition as �the whole household of God�. In contemporary ecumenical theology this term provides a clue as to how the moral of this story may be understood to address ecological degradation, economic injustices and ecumenical fellowship. The argument of the essay is that a retrieval of the underlying narrative structure of the story of God�s work can help to avoid the ways in which one �chapter� of the story tends to be subsumed under another.
Eat and/or be eaten: The evolutionary roots of violence?
(SUN, 2015) Conradie, Ernst
This contribution raises the question about where things have gone wrong in evolutionary history. In classic Christian discourse it is typically assumed that the primary problem is human sin, while the problem of natural evil is emphasised elsewhere. It seeks to test the distinction between natural suffering and socially-induced forms of suffering by exploring the roots of violence between species with reference to the emergence of the act of eating in evolutionary history. It draws on a corpus of recent literature on the consumption of food, with specific reference to the work of Edward Farley, Sallie McFague and Norman Wirzba, in order to address the following question: Is the violence associated with what Christians would redescribe as sin merely an extrapolation of the 'violence' embedded in the act of eating? The conclusion from this survey seems to be that an Augustinian approach is indeed less plausible and more counter-intuitive than Manichean or Pelagian assessments of where things have gone wrong in evolutionary history. If so, this would have far-reaching consequences for moral formation. The conclusion is offered here in the hope that it would be refuted by others!
Ecology and structural violence: The South African reception of Lutheran voices from North America
(Stellenbosch University, 2014) Conradie, Ernst
Th is review essay offers an assessment of two recent monographs by Larry Rasmussen and Cynthia Moe-Lobeda in the field of ecotheology. It focuses on the category of moral vision that both authors employ. It shows how the notion of critical moral vision helps to identify and assess the root causes of economic inequalities and ecological destruction in terms of structural violence, structural evil and the very nature of sin. It also explains why such moral vision forms the key but by itself remains insufficient for social transformation. Th e influence of such insights in the South African context is illustrated with reference to teaching and research done at the University of the Western Cape and, more specifically, the category of transfiguration in Desmond Tutu's theology.
Eschatology in South African literature from the struggle period (1960-1994)
(University of Kwazulu-Natal School of Theology, 2000) Conradie, Ernst
On the background of the current sense of despair concerning the environmental crisis, this article follows the basic intuition that a Christian environmental praxis can only be empowered on the basis of an adequate understanding of Christian hope. Christian eschatology has traditionally responded to three distinct aspects of the human predicament - human self-enclosure, and finitude in both time and space; instigated by an unacceptable present reality, it articulates the conviction of an upcoming transformation into what it ought to be. Investigating the theme of hope in some major ecclesial documents and literature that explicitly addresses the topic written during the struggle, it is argued that the strength of the eschatology developed during that period consists in its return to the prophetic roots of Christian hope. Its concentration on the anthropological aspect of the liberation from the predicament from human sin makes it necessary to rediscover the impact of eschatology on the salvation of creation and the theocentric aspect of hope.
�For God so loved the world��The story of God�s work on earth according to Douglas John Hall
(Stellenbosch University, 2008) Conradie, Ernst
This essay reconstructs the way in which Douglas John Hall tells the story of God's work. The argument of this essay is that Hall's entire theology could be described as an exposition of the famous formula in John 3:16, "for God so loved the world". His emphasis on a theology of the cross is explored with reference to the doctrines of creation, humanity, providence, redemption, the church and the eschatological consummation. It is argued that Hall's strength (his Christological focus on a theology of the cross) is also his weakness, given his underdeveloped pneumatology. It would therefore be important to further investigate Hall's understanding of the filioque problem.
From land reform to poo protesting: Some theological reflections on the ecological repercussions of economic inequality
(Stellenbosch University, 2014) Conradie, Ernst
In the second semester of 2013 I offered a postgraduate module in Ethics at the University of the Western Cape together with Professor Charles Amjad-Ali on the theme of Land as a lens to interpret economic inequalities in South Africa. We read together a number of books on the themes of land reform and economic inequality. In this contribution I will first offer a number of observations emerging from our engagement with such literature. I will then extrapolate such observations to explore the ecological dimensions of urban land reform with specific reference to the ongoing service delivery protests over sanitation (dubbed "poo protesting"). On this basis I will offer some theological and ethical reflections on the need for sanitation.
Geloof sonder sekerhede? In gesprek met Anton van Niekerk
(SUN, 2015) Conradie, Ernst
In this review article of Anton A van Niekerk's recent book Geloof sonder Sekerhede: Hoe kan ek nog glo? (Faith without certainties: How can I still believe?) (2014, Kaapstad: Lux Verbi. ISBN: 9780796318992), three creative tensions in Van Niekerk's book are identified and discussed. The tensions between orthodoxy and orthopraxy, between certainty and doubt and between scientific knowledge and the knowledge of faith. In each case, the question is raised to what extent Van Niekerk's own emphases are context dependent.
The God of life a counter-intuitive confession
(Wiley-Blackwell, 2013) Conradie, Ernst
In ecumenical theology the conviction that the triune God may be described as the �God of life� is widely accepted. This became foregrounded with the theology of life initiative of the World Council of Churches (WCC) in the 1990s.1 It therefore comes as no surprise that it provides the central theme for the assembly of the WCC to be held in Busan, Korea, in 2013: �God of life, lead us to justice and peace.� One may safely say that the wide acceptance of this phrase has to do with the recognition of the ethical significance of the theme. To emphasize that life belongs to God is to resist the forces of death and destruction. This is born from grassroots experiences of the threats to life, that is, economic injustices, numerous forms of violent conflict (rape, domestic violence, class struggles, colonial exploitation, civil and other forms of war, religiously infused violence, etc.) and environmental destruction. This calls for a Christian praxis of resistance against the powers of death that destroy communities of life for the sake of political and economic gain. A theology of life is therefore shorthand for affirming the social agenda of the ecumenical movement.
In die netwerk van nadenke oor die omgewing
(AOSIS, 2014) Conradie, Ernst
In the network of thinking about the environment. This contribution is based on a talk delivered at a conference for continuous education for pastors. The argument commences with reflections on thinking with one's hands, more specifically with engaging in earthkeeping praxis, with getting one's hands dirty. It is suggested that such thinking leads sooner rather than later to a widening network of fundamental questions about the human condition, the meaning of history, the possibility of knowledge and the social construction of reality itself. A Christian engagement in earthkeeping is therefore not merely a matter of transformative praxis; it also provides churches with an opportunity for fundamental renewal. If so, this may be regarded as an example of thinking globally but acting locally. This underlying logic of inquiry implies that the scope of contemporary ecotheology cannot be restricted to environmental ethics or creation theology. It is this underlying logic of inquiry that this contribution seeks to describe.
John Haught on original sin: A conversation
(AOSIS, 2016) Conradie, Ernst
This article engages with John Haught's views on original sin. It offers a brief orientation to discourse on sin in the context of theological debates on human evolution. This is followed by a thick description of Haught's so-called note on original sin. A series of five observations and questions regarding Haught's position is offered. It is observed that Haught's way of telling the story of sin and salvation follows a classic Roman Catholic plot, namely one based on grace elevating nature. This is contrasted with the more typically reformed plot of restoration.
The justification of God? The story of God�s work according to J�rgen Moltmann: Part 1
(Stellenbosch University, 2008) Conradie, Ernst
This essay reconstructs the way in which J�rgen Moltmann tells the story of God�s work. This is done on the basis of a review essay by Douglas Farrow who identifies a neo-Platonic structure in Moltmann�s systematic contributions to theology. The argument of this essay is that Moltmann fails to distinguish adequately between creation and fall. This has significant implications for his understanding of salvation, church and eschatological consummation. In this way theology becomes preoccupied with the doctrine of providence and thus with the theodicy problem.
Land, Liturgy & Life: overture to the "comma" and the "and" in a very small dogmatics
(Stellenbosch University, 2013) Conradie, Ernst
This contribution observes a Trinitarian logic in the theme of 'Land, Liturgy and Life' addressed at the 2013 annual meeting of the Theological Society of South Africa. The Trinitarian mystery needs to be protected with the doxological language of the liturgy. In this contribution I will offer an overture (or prolegomena) to such a doxology, by weaving together four themes pertaining to the nature of the Christian confession of faith in the triune God. In a rather unreformed move I will give a certain priority to seeing instead of hearing and suggest a) that the Christian confession offers a way of seeing the world, b) that it sees the world (the land) as the beloved household of God, c) that this is best understood as a liturgical vision and d) that it is this vision that enables the resurrection of life.
Mission as evangelism and as development? Some perspectives from the Lord's Prayer
(Wiley-Blackwell, 2005) Conradie, Ernst
This essay builds on the conference on �Mission in the 21th century: New models and strategies in a world of diversity� held in Livingstone, Zambia from 25 March to 1 April 2004. It offers some background to the tension between mission as �evangelism� and as �development� which was addressed at this conference. It then describes some of the insights emerging from this conference, with specific reference to the description of mission as �crying and struggling with others to live today with dignity.� It provides some perspectives on this description on the basis of an exegesis of the second half of the Lord's prayer. The conclusion to the essay suggests that further reflection is required on the relationship between soteriology and missiology.
The necessity of natural theology? In conversation with John Calvin on the human senses
(Stellenbosch University, 2011) Conradie, Ernst
This contribution explores John Calvin's position on natural theology. The point of departure is not so much the much discussed notions of a sensus divinitatis or of the semen religionis, but the role played by the human senses in coming to knowledge of God in the first place. How can God's presence be recognised? How can human language (that which is natural), from below, express the inexpressible? How is it possible to speak of God in the first place? This article suggests that Calvin's remarkably sophisticated understanding of signification is the clue to respond to these questions. His position is discussed on the basis of the reading strategy of catena and commentary. The author finally offers some concluding observations on the relationship between signifier, signified and referent in human language about God.
Notions and forms of ecumenicity: some South African perspectives
(SUN Press, 2013) Conradie, Ernst
This contribution addresses the abstract question of how the adjective �ecumenical� may be understood. What notions and forms of ecumenicity may be identified? There may be no single authoritative definition, but one may identify a range of specific connotations attached to the term �ecumenical�. Here I will have to fly a bit higher in order to gain an �overview� that is wider than South Africa. I will offer some South African perspectives where appropriate. In what follows below I will identify and briefly describe some 23 distinct ways in which the term �ecumenicity� can and has been understood in different historical epochs and contexts
On Jesus Christ as Mediator of creation
(Stellenbosch University, 2013) Conradie, Ernst
This contribution offers reflection on two of Dirkie Smit's conversation partners, namely Herman Bavinck and Karl Barth. It notes that both are deeply Trinitarian theologians, but also that such a Trinitarian approach has to address a number of underlying difficulties with respect to the work of the Father, son and Holy Spirit. On this basis the distinct positions of Bavinck and Barth on the relationship between Christ and creation is explored. Both would confirm that Jesus Christ is the "Mediator of creation" but adopt different approaches in this regard. Such underlying differences are explored and highlighted with the help of GC Berkouwer's attempt to mediate between these approaches. The essay concludes with the observation that Smit's emphasis on the centrality of the resurrection may suggest a critical correction to discourse on "Christ and creation".
Only a fully trinitarian theology will do, but where can that be found?
(Stellenbosch University, 2013) Conradie, Ernst
The argument of this contribution, departing from a famous article by Arnold van Ruler, is that a fully Trinitarian theology requires attention to God's work and not only God's identity and character. The three relationships between Father and Son, Son and Spirit and Father and Spirit are briefly explored in order to demonstrate how difficult it is to do justice to both God's work of creation and of salvation, to both the freedom of the Spirit and the discernment of the Spirit, and to both a diversity of spiritualities and the identity of the Spirit as the one commissioned by the Father of Jesus Christ. This yields the conclusion that a fully trinitarian theology remains elusive despite the trinitarian renaissance over the last few decades.

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