Tydskrif vir Christelike Wetenskap | Journal for Christian Scholarship

Kritiese evaluering van die onderrig van evolusie as evolusionisme vanuit die KABV vir Lewenswetenskappe

2025-01-31T10:29:35+02:00

This research examines the increasing emphasis on teaching evolution, particularly macroevolution, in traditional Protestant universities and the South African school curriculum. The study highlights that evolution, as outlined in the Curriculum and Assessment Policy Statement (CAPS): Life Sciences, is often presented uncritically as a worldview, effectively promoting evolutionism. This approach conflicts with the Christian worldview, creating challenges for Christian educators who wish to teach this subject.

The researchers employed qualitative reflexive thematic analysis to evaluate how evolution is taught. Findings indicate that the CAPS: Life Sciences curriculum does not clearly differentiate between the scientific theory of microevolution and the more speculative aspects of macroevolution. For instance, examples such as antibiotic resistance in bacteria and variations in the beak size of Galápagos finches, which illustrate microevolution, are frequently used to support the broader concept of evolution, often presented as evolutionism.

The study also reveals that tree thinking, a fundamental concept for understanding macroevolution, is inadequately addressed in the current curriculum, further contributing to misconceptions. Additionally, human evolution, a core topic in the CAPS: Life Sciences, is presented based on questionable evidence, exacerbating concerns about the uncritical teaching of evolutionism.

The uncritical portrayal of evolutionism as factual truth, particularly in teaching human evolution, fosters religious tension among Christian teachers and learners. The study underscores the need to clearly distinguish between the scientific theory of evolution and the philosophical or religious perspective of evolutionism. A critical, balanced approach to teaching evolution is recommended, one that incorporates both scientific evidence and consideration of religious beliefs. Such an approach would uphold academic integrity while fostering a more inclusive and harmonious educational environment.

'n Kritiese beskouing van die plek van Christelike hoër onderwys in hoër onderwysstelsels

2025-01-31T10:38:26+02:00

A critical view of the place of Christian higher education in higher education systems

The aim of the research on which this article reports is fourfold. The first aim is to investigate the question of whether the existence of Christian-based education is justified. The second is to investigate the geographic extent of Christian-based higher education. The third is to assess the quality of Christian-based higher education. The fourth aim is to synthesise and interpret all these from a South African perspective. The findings of the research are that, based on demographic and human rights considerations, a case could be made for the existence of Christian-based higher education institutions. Christian-based higher education institutions are widely distributed, and some of these institutions have made it to the list of the highest ranked universities. However, it is argued that there is a need to develop an all-encompassing instrument to assess the extent and depth or quality of Christian-based higher education institutions. On the evidence of this international survey, a case is made out for the existence of Christian-based higher education institutions in South Africa. It is recommended that such Christian-based higher education institutions in South Africa uncompromisingly strive for the dual aims of Christian philosophical and education quality.

Basic principial and legal perspectives on the Basic Education Laws Amendment Bill - BELA (2021)

2025-01-31T10:46:47+02:00

Die onlangse voorlegging van die Basic Education Laws Amendment Bill (2021)(BELA), en die ondertekening daarvan tot wet deur die President van Suid-Afrika op 13 September 2024, het tot wyd uiteenlopende en teenstrydige gespreksvoering gelei. Verskeie organisasies en individue het die aanvaarding daarvan deur die parlement verwelkom as ? stap in die regte rigting, terwyl ander dit verwerp het as ? onverbloemde aanval op veral Afrikaans-medium skole. BELA het twee sleutelaspekte aangaande skoolwese na vore gebring: die reg van ouers om te bepaal welke soort skoolonderwys hulle vir hulle kinders verlang, en die vraag of die konsep van staatskole regverdigbaar is. Hierdie artikel handel oor hierdie twee vrae. Die eerste gevolgtrekking waartoe gekom word, is dat die stemme van ouers, as die primêre opvoeders van hulle eie kinders, nooit stilgemaak mag word nie. Die tweede gevolgtrekking is dat die idee van ? staatskool in normale omstandighede nie regverdigbaar is nie. Dit word derhalwe in die lig van hierdie twee gevolgtrekkinge aanbeveel dat omsigtige onderhandelinge in die raamwerk van ? skoolgemeenskapskakelingsforum gevoer behoort te word wanneer dit nodig raak vir ? skool om sy toelatingsbeleid en sy taalmedium van onderrig te verander as gevolg van demografiese veranderinge in sy voedingsgebied.

The diverted spirituality of "False Christ cults"

2025-01-31T08:44:19+02:00

Hedendaags word daar na ? persoon se geloofstelsel en geestelike uitdrukking verwys as sy/haar spiritualiteit. Spiritualiteit is ? wye term en kan baie vorme van geestelike uitdrukkings insluit. In die Christelike konteks verwys spiritualiteit na die persoon se geloofsuitdrukking gebaseer op bybelse geloof wat ? oorsprong het in ? persoonlike vertroue in en verhouding met Christus. Pseudo-Christelike groepe en in besonder Valse Christus kultusse neem aan, gebaseer op die eis van die leier dat hy “Christus” is, dat hulle spiritualiteit ook Christelik is. Hierdie studie ondersoek hierdie eis om vas te stel wat die ooreenkomste en verskille is met christelike spiritualiteit en het tot die slotsom gekom dat hierdie groepe te kort skiet deurdat die teenwoordigheid van die moderne Christus persona juis die kernaspek van geloof in die soendood van Christus van die volgelinge ontneem. Die verlossing deur Christus word vervang met die selfgemaakte godsdienstige stelsel van die hedendaagse “Christus”.

'n Evaluering van en antwoord op kritiek teen die Apostolicum

2025-01-31T08:49:58+02:00

evaluation of and reply to criticism of the Apostolicum

In churches all over the world, and also in South Africa, many confess their faith every Sunday with the Apostolicum or Twelve Articles. The latter are regarded as articles of the Christian faith based upon the proclamation of the apostles. Recently, Julian Müller’s book, Geloofsgesprekke in die Tsitsikamma (2022), loosely translated as ‘discussions about belief in the Tsitsikamma’, received attention in this regard. Müller challenges the concept that the Twelve Articles as a comprehensive confession are still relevant and acceptable. Further, Müller challenges beliefs pertaining to God as the Almighty Creator, Jesus’ resurrection, and other confessions of the Christian faith. The main reason for the suggestion that these confessions cannot be accepted, in his opinion, is because of the fact that we currently live with a new world view far different from that of Biblical times. He states that the cosmology of the ancient world has changed; a new cosmology is now present. In that sense, theism should be rejected; one should rather refer to panentheism. Müller’s views are steered by his post-foundationalist hermeneutics. This paper takes an oppositional stance to Müller’s position by emphasising the confession that God is an Almighty, loving Father and also that Jesus’ victorious resurrection from the death on the cross has meaning for all. This means that one should take into cognisance the wonders of God and of the gospel and proclaim it anew in a modern world. One should not regard the Twelve Articles as obsolete, but regard them as still very relevant in the world in which we live.

Lig uit Lig: Die metafisiese tradisie van metaforiese lignumineuse en die neerslag daarvan in Andrew Murray

2025-01-31T08:55:25+02:00

The symbolism of mystical consciousness, broadly speaking, belongs to three distinct kinds of temperament: Firstly, the idea of pilgrimage as a spiritual quest on man’s homeward journey to the Absolute; secondly, bridal mysticism with its deep mystical emphasis on the union of love between the Divine Word (as the Bridegroom) and the human soul (as the Bride), and, thirdly, the imagery of the New Birth and the remaking or transmutation of the self in its quest of unification with the Absolute. The metaphors in all three mystical traditions cover images rich in mystical symbols. Andrew Murray’s use of mystical imagery is no exception. His use of mystical metaphors include many references to light imagery expressive of his mystical orientations viz. God’s working, and the place where He gives His life and light is in the heart, deeper than all thoughts; take time to meditate and to worship, until the light that comes from the throne of God has shone into you, and you have seen your union with Christ, and, dwelling in God you dwell in the very fountain of all light. In this article, Andrew Murray’s reliance on a number of mystical traditions is discussed; secondly, the implications of Murray’s light mysticism are evaluated in the context of the metaphysical traditions of the mystical numenousness of light metaphors in the Medieval spiritual tradition. It is concluded that Murray’s mystical leanings are towards the mystical temperament of the transmutation of the mystical consciousness in the line of Plotin, Augustine, Ruysbroeck and Boehme.

Tussen aktivisme en quiëtisme: Johannes Ruysbroeck, Andrew Murray en die dialektiese aard van die apostoliese mistiek

2025-01-31T09:01:22+02:00

To Evelyn Underhill the greatest mystics are possessed of a vision and experience of God embracing at once the infinite and the intimate aspects of spiritual Reality; illuminating those religious concepts which are, as it were, an artistic reconstruction of the Transcendent, and at the same time having contact with the vast region above and beyond reason. For Ruysbroeck, as for St. Augustine, God is both near and far; and the paradox of transcendent-immanent Reality is a self-evident and inexpressible truth. Ruysbroeck moves between hushed adoration and closest communion, between divine ignorance of the intellect lifted up into God and the divine certitude of the heart in which He dwells; and give us by turns a subjective and psychological, and objective and metaphysical, reading of spiritual experience. Ruysbroeck’s mysticism includes both the concept of that Abyss of Pure Being where all distinctions are transcended, and the distinctively Christian and incarnational experience of loving communion with and through the Person of Christ. For him the way of contemplation goes from the heart of man to the Essence of God. The dialectical nature of God is transcended through Love. In similar vein the dialectical opposites of restful contemplation and the fruitful active life is overcome by Love ? the transformation of the human will from self-will to love-will ? a transformation driving the soul to address the needs of others in the world. Andrew Murray’s mystical spirituality exhibits core-elements of Ruysbroeck’s theology. Murray departs from the irresistible attraction of Christ drawing and holding us like a magnet. Love is the power moving God to draw the human soul. Each application of His blood, each time that He causes the soul to experience its power, is a fresh outflowing of His wonderful love. Desire is the secret power that moves the whole world of living men, and directs the cause of each. God Himself is the unchangeable One, and His blessed rest can never be disturbed, by what is done either by Himself or by others. Murray appeals to believers to retire frequently with Christ into the inner chamber of the heart, where the gentle voice of the Spirit is only heard if all be still. There the light of the father’s love will rise upon them. The secrecy of the inner chamber and the closed door, the entire separation from all around us, is an image of a help to, that inner spiritual sanctuary, the secret of God’s tabernacle, where our spirit truly comes into contact with the Invisible, in the spiritual “Holiest” place of God’s presence. The transformation of the soul to active involvement to address the needs of fellow-human beings, is the outflow of the transcendence of the dialectical tensions between the soul’s rest in Christ and the callings to involvement in God’s creation.

Observations from elderly care: What ethical considerations are essential in public health?

2025-01-31T09:05:56+02:00

Waarnemings uit ouer persone versorging: Watter etiese oorwegings is belangrik vir publieke gesondheid?

Die groeiende ouerwordende bevolking is ‘n rede tot kommer omdat hierdie groei groter druk plaas op publieke gesondheidsdienste, sosiale ondersteuning en die ekonomie. Ten spyte van hierdie uitdagings is die gesprek hieroor oor tyd meestal afwesig in die globale suide. Sosiale determinante is ‘n belangrike faktor wat bydra tot die broosheid van die ouerwordende gemeenskap. Hierdie artikel wil ‘n bydrae lewer oor wat noodsaaklik vir die etiese agenda in publieke gesondheid in die globale suide is. Om hierdie saak aan te spreek, is ‘n tweeledige benadering gevolg. Eerstens is die uitdagings in ouer persone sorg geïdentifiseer. Tweedens is die etiese uitdagings hiervan bespreek. Hierdie uitdagings word bekyk vanuit ‘n publieke gesondheidsperspektief. Etiese beginsels soos toegelig deur Roger Burggraeve (groeietiek), Chris Gastmans (kwesbaarheid) en Paul Schotsmans (personalisme) is gebruik vir die identifisering van ‘n raamwerk om ouer persone versorging aan te spreek. Die raamwerk wat in hierdie artikel geïdentifiseer is, is gebaseer op drie dimensies van ouer persone versorging en nou verweef met broosheid en sorg. Hierdie raamwerk kan gebruik word om die redes vir ouer persone se broosheid aan te spreek terwyl sorg as uitkoms geprioritiseer word.

Christelike hoëronderwysinstellings in Suid-Afrika: 'n Dokumentanalise

2025-01-31T09:14:19+02:00

This article examines the state of Christian higher education in South Africa, specifically focusing on institutions offering programs outside the field of Theology. The research question aims to identify trends and challenges within this context. The article analyses data from 2009 to 2022 and identifies a significant growth in Christian higher education institutions, especially within the private sector. However, the growth is not as pronounced as that of secular institutions. A closer look at Christian institutions reveals a decrease in institutions within the Philosophy, Religion, and Theology group, whereas, in contrast, there is a notable increase in Business, Economics, Management Studies and Education. Furthermore, it is noteworthy that Afrikaans-Christian higher education institutions have grown substantially from 2009 to 2022. The emerging Christian institutions, especially within the private sector, present potential opportunities for further growth and development within Christian higher education in South Africa.

The data was analyzed based on the type of institutions (for-profit, non-profit, provisionally or fully registered), their faith orientation (secular, Christian, or Islamic), and the types of qualifications they offer. Program classification was further refined using the Classification of Educational Subject Matter (CESM) framework. Special attention was given to Christian higher education institutions (CHIs) offering programs outside of Philosophy, Religion, and Theology (CESM 17). The results indicate significant growth in Christian institutions within the private sector, particularly in Business, Economics, and Management Studies as well as Education, while a decline in traditional Theological programs was observed. Afrikaans-Christian institutions have also shown considerable growth. These emerging institutions present potential for further development in Christian higher education in South Africa.

Die voortgaande gesprek rakende Christelike denke

2025-01-31T09:29:44+02:00

Does it make sense to discern a link or connection between Christian convictions and scholarly activities? The widely popular conception is still that science merely designates the discipline of physics and perhaps also mathematics as an intellectual enterprise. During my second last year at school our history teacher explained to us the slogan of the French Revolution. Back home I asked my father about his explanation and then my father came up with an alternative view which made more sense to me. He related it to the political philosophy of John Locke and Jean Jacques Rousseau. My next question was why this explanation is not found in the history textbooks at school? He’s response was that it is the case because the history teachers are not well versed in political philosophy. And this prompted me to ask the question I should not have asked, namely: What is philosophy? In the course of our subsequent discussions it became clear to me that philosophy is actually the foundational discipline among all the subjects one can study at university level. Not even a question such as what is science could be answered by a specific special science.

Moreover, the history of any specific subject one can study at university is embedded in the dominant trends of thought operative within the history of the special sciences and philosophy. At the time I discovered that there was a lively discussion present in certain philosophical circles within South Africa. Professor EA Venter from the University of the Orange Free State published a book on the main contours of the history of philosophy. A critical review was written by Dr Johan Degenaar which prompted the editorial board of the journal Gereformeerde Vaandel (1956) to invite Degenaar to write an article on Dooyeweerd and his transcendental critique of theoretical thought. In his response to Degenaar Venter focused on the way in which his approach to philosophy promoted his own philosophical stance as an embodiment of “modern thought”. Venter challenged this claim with reference to the multiple branches of modern thought where Degenaar and his philosophical orientation could merely be seen as a branch of one of the three main trends in modern philosophy or perhaps a branch of such a branch.

This inspired me to write this article directing my attention on similar instances in my own experience of discussions surrounding the issue of Christianity and scholarly thinking.

In 1969 I visited the Stellenbosch University and then participated in a discussion organised on campus about the possibility of Christian scholarship. My discussion partner was André du Toit who also belonged to the philosophy department of the University of Stellenbosch. The key issue of the discussion was whether or not any scholar who does not accept the logical principles of identity, non-contradiction and the excluded middle could participate in the game of science. However, in the school of intuisionistic mathematics the logical principle of the excluded middle is not accepted in the case of infinite totalities. This opened the way for an approach to scholarship in which another principle comes to the fore, namely the principle of the excluded antinomy – to which we shall return in a follow-up article on a non-reductionist ontology.

Another example explored in this article briefly gives an account of the significance of factual critique and immanent critique coupled with an illustration of the relativising effect of the history of scholarly disciplines.

In passing I have briefly mentioned the establishment of a special chair in reformational philosophy at Rhodes University of South Africa.

This article concludes by mentioning historically significant schools of thought within some natural sciences.