Prof. Ernst M. Conradie (Religion and Theology)

Permanent URI for this collection

https://hdl.handle.net/10566/2170

Position:	Head of Department (Religion and Theology)
Department:	Religion and Theology
Faculty:	Faculty of Arts
Qualifications:	PhD.; M.Th. cum laude; B.Th. cum laude; B.A. Hons. cum laude (Philosophy); B.A. cum laude (University of Stellenbosch)
	My publications in this repository
More about me:	here, and here
Tel:	+27 21 959 2206 / 959 3537
Fax:	+27 21 959 1318
Email:	econradie@uwc.ac.za

Browse

Now showing 1 - 20 of 27

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!
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.
Twelve theses on the place of Christian theology in multi-disciplinary conversations
(SUN, 2015) Conradie, Ernst
I dare to offer the following reflections on the place of Christian theology in multi-disciplinary conversations in order to invite further reflection.
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
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.
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.
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".
What on Earth did God create? Overtures to an ecumenical theology of creation
(John Wiley & Sons, 2014) Conradie, Ernst
The need for an adequate theology of creation is typically taken for granted given the familiarity of the theme in terms of the Christian confession. However, at times there has been a dangerous neglect of creation theology in order to focus, for example, on the existential and contextual relevance of the message of salvation, or on God�s transforming mission in the world, or on secular processes of social transformation, or on the institutional needs of the church, or on a vague sense of spirituality. This leads to an inability to relate the realm of grace to the realm of nature. At the same time, wherever creation theology has become the focus of attention, often in isolation from the soteriological core of the Christian gospel, it has all too often been used to provide ideological legitimation for the interests of dominant groups in society. Creation theology, already in biblical times, was often the prerogative of a royal elite. Nazi Germany and apartheid South Africa provide notorious recent examples in this regard. In such a context it may be necessary to remind oneself of the social significance of a doctrine of creation. This is already indicated in widely used phrases such human dignity, black liberation, economic justice, cultural authenticity, women�s emancipation, or environ�mental sustainability. In each case a soteriological qualifier is added to an aspect of the material world that may be re-described by Christians as part of God�s creation. Theological reflection on such phrases therefore assumes some or other form of creation 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.
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.
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.
Views on worldviews: An overview of the use of the term, worldview, in selected theological discourses
(Stellenbosch University, 2014) Conradie, Ernst
This article explores the ways in which the term 'worldview' is used in five distinct contexts that shape the study of religion and also of Christian theology, namely neo-Calvinism, the sociology of knowledge, discourse on religion and ecology, discourse on science and theology and African Traditional Religion. One text by one author is selected in each case to describe the distinct ways in which the term is used. This description suggests that the term is used in theological debates with very different connotations and also with very little cross-referencing this can only cause confusion. On this basis a modest proposal is made as to what the notion of a worldview could entail, at least in the context of theological discourse.
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.
Why cannot the term development just be dropped altogether? Some reflections on the concept of maturation as alternative to development discourse
(AOSIS, 2016) Conradie, Ernst
This contribution is aimed at some provocation by questioning the basic assumptions of current development discourse (also in the context of religion and theology). It asks for conceptual clarification and differentiation on the meaning of various process terms. It needs to be recognised that the word development remains a metaphor than can indeed be extended but can also become over-extended and ossified. The concept of development is then contrasted with the process of maturation. It is argued that the concept of maturation is, (1) better able to indicate the final goal of the process than most other process terms, (2) recognises inherent limitations and (3) follows natural cycles better than exponential growth, sustained development or endless progress.
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.
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 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 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.

Browse

collection.page.browse.recent.head