Research Articles (Religion & Theology)

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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.
Towards an ecological reformulation of the Christian doctrine of sin
(University of Kwazulu-Natal School of Theology, 2005) Conradie, Ernst
This essay defends the significance of the Christian doctrine of sin with reference to the many contemporary manifestations of evil, including the problems of environmental devastation, environmental injustuce and rampant consmerism. It offers a survey of various attempts towards an ecological reformulation of the doctrine of sin. It argues that theological circumspection is required in order not to confuse and conflate the problems of natural suffering and human finitude with the human roots of evil. It argues that theological attention on the relationship between nature and grace should not inhibit a primary theological focus on the tension between sin and grace.
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 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.
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.
�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.
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 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.
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
God of life: Rethinking the Akan Christian concept of God in the light of the ecological crisis
(Blackwell Publishing Ltd, 2013) Agyarko, Robert Owusu
A community�s conception of God is the central point for much of the rest of its belief. It might even be thought of as supplying the whole framework within which the community is constructed, lives its life, conducts its activities, and relates to non-human forms of life. Looking at the human and non-human forms of life relations from this perspective, the current environmental crisis may be seen as a theological problem. Our perceptions of who God is and who we are shape our actions in the direction of a just and sustainable society. Thus, how Akan Christians relate to non-human forms of life may largely depend on their social construction of God� nature relations. If one sees oneself as superior to non-human forms of life, then one will act in ways that support this position and therefore maintain one�s superiority. This suggests the importance of communities� conception of God�nature relations in our effort to address the current environmental crisis. This contribution offers reflection on the Akan concept of God and its implications for justice, peace, and sustainability.
A semiotic notion of transcendence
(Pretoria University, 2013) Conradie, Ernst
As the title indicates, this contribution explores a semiotic notion of transcendence. It is argued that experiences of transcendence are quite common and that notions of transcendence are highly significant since they provide a frame of reference that enables us to comprehend that which is immanent. The possibility of referring to that which transcends reality as such is contested, but all notions of a referent are elusive. On the basis of such observations various models of transcendence are identified before a semiotic notion is explored in more depth. It is suggested that the signified transcends the signifier by far and that some form of referent is necessary unless language is to become solipsistic. If so, there may be a need for clues to that which transcends reality as such.
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.
Ecumenical space: expanded for whom?
(World Council of Churches, 2013) Engdahl, Hans; Goranzon, Anders
In this article we are setting out to address the dire need for reorientation within the ecumenical movement. In so doing, we are going to argue for a shift of emphasis that will take the notion of �ecumenical space� seriously. The traditional option for ecumenical agreements so as to achieve a progressively higher level of unity seems to have reached a dead end. The very ideal of visible unity is also under threat.
Old ideas: wisdom, virtue and moral formation
(Stellenbosch University, 2013) Lawrie, Douglas G.
The wisdom writings of the Old Testament may be regarded as largely a repository of �old ideas� that were preserved across cultures and ages because they generally served human life. To study the material from this angle, focusing less on reconstructing the past and more on serving the present, will require several adjustments to usual scholarly approaches. Comparisons going beyond Israel�s Umwelt will also be fruitful. Comparisons with the teachings of Confucius and Aristotle may be particularly helpful. Such studies have to be respectfully critical, taking the sages of the past seriously as interlocutors while recognizing the limits of their vision.
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.
Galations 2:15-21 and the Belhar Confession (1986) in dialogue
(SUN, 2013) Cloete, Daan
This article brings Gal 2: 15-21 into dialogue with the Confession of Belhar (1986). It starts off with the issue of the formation of confessions in Early Christianity and asks whether there could be a confession basic to or in the making in the Galatians passage. The Confession of Belhar (1986) is structured around three concepts, namely, unity, reconciliation and justice within the South African context of the churches disunity with all its social consequences. Galatians reflects a critical and decisive period in the history of the Early Christianity as it struggles with the issue of justification. In this pericope Paul focuses on Justification by faith, but supports it with other concepts like grace, equality/unity and freedom. While these sets of concepts do not correspond with one another, they both reflect a crucial period of transformation in the history of the church.
The Anglican Church and Feminism: Challenging the patriarchy of our faith
(2013) Pillay, Miranda N.
Gender-based violence is a problem in most Southern African countries and yet it has generally received little attention from governments and civil society�including Christian churches. In recent years, some churches have been responding by making public pronouncements when, for example, gender-based violence resulted in acts of brutal murder. This was the case in February 2013, when the seventeen-year-old Anene Booysen was gang-raped and left for dead. For example, the Anglican Church issued public statements and called on its members to act against gender-based violence. Arguments made in this essay are underpinned by the view that gender-based violence has its roots in patriarchy and, that patriarchal privilege (embedded in male headship) gives men power over women. The essay describes how prominent leaders of the Anglican Church make public statements when and where it matters. The call �to repent of the historic patriarchy of our faith� was one such statement made by the then archbishop during the church�s synod in 2005. Other Anglican archbishops have also made public that feminist insights have raised awareness about the injustices of sexism maintained by culture and the church. Thus, based on the observation that Christianity and feminism share certain concerns for just relationships, the argument made here is that the (Anglican) church could be more intentional about employing feminist insights in challenging �the historic patriarchy of our faith.� The essay identifies the reasons usually given for dismissing feminist insights and suggests that such reasons could serve as entry-points in the church�s response to gender power-relations in general and gender-based violence in particular.
Prevention of civil war in Joshua 22: guidelines for African ethnic groups
(Old Testament Society of SA, 2013) Adu-Gyamfi, Yaw
Have you ever jumped to a conclusion before hearing both sides of a story? Have you ever failed to give someone the benefit of the doubt, even though they had never wronged you? "There Are Two Sides to Every Story." Joshua 22 shows that civil wars can be avoided if proper measures are taken. The Cisjordanian tribes resorted to dialogue to prevent what could have been a bloody civil war. Their willingness to move along the path of patience brought about peace and joy. African ethnic groups can prevent civil wars if they learn the lesson of managing allegations the proper way through representation, dialogue and trust.
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.
The live goat ritual in Leviticus 16
(Stellenbosch University, 2013) Adu-Gyamfi, Yaw
The live goat ritual in Leviticus 16 has, for many decades, attracted debate in biblical scholarship. However, the main focus has often been on the identity of Azazel. This article examines some aspects of the live goat ritual in Leviticus 16: (1) the use of two hands rather than the usual one hand laid over the head of the goat; (2) the content of the confession over the goat; (3) the purpose of the rite; (4) whether the ritual is a sacrifice or something else; and (5) the significance of the ritual. I contend that the two hands used are representational, that the ritual is a unique sacrifice, and that the ritual symbolized a complete eradication of sin from the community.

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