Tydskrif vir Christelike Wetenskap | Journal for Christian Scholarship
Die Tydskrif vir Christelike wetenskap is ŉ geakkrediteerde tydskrif van filosofies-wetenskaplike benadering en uitkyk, wat prinsipiële besinning oor wetenskaplikheid ten doel het. In die wetenskaplike ondersoek, gelei deur filosofiese vooronderstellinge, word die essensie van wetenskap grondig nagevors, met kritiese reflektering op werklikheidsbeskouing. The Journal for Christian scholarship is an accredited journal which is philosophical and scientific in its approach and outlook, aimed at foundational reflection in scholarship. Through scholarly research, guided by philosophical presuppositions, the significance of science is thoroughly investigated, by also reflecting critically on the meaning of worldview.
Die Vereniging vir Christelike Hoër Onderwys
In Terms of the provisions in the Copyright Act, 98 of 1987, as amended, the copyright of author(s) in regard to articles submitted to and published in the Journal for Christian Scholarship is protected. The Vereniging vir Christelike Hoër Onderwys (VCHO) posesses the vested rights (copyright) in regard to published issues of the journal. Die outeursreg (kopiereg) van outers ten opsigte van voorgelegde artikels aan en gepubliseerde artikels in die Tydskrif vir Christelike Wetenskap word beskerm, ingevolge die bepalings van die Wet op Outeursreg, 98 van 1987, soos gewysig. Die Vereniging vir Christelike Hoër Onderwys (VCHO) beskik oor die gevestigde regte (outeursreg) ten opsigte van gepubliseerde uitgawes van die tydskrif.
A Laodicean perspective on modern-day Western life with reference to its human rights culture
The ‘lukewarmness’ for which the church in the Western Asia Minor city of Laodicea was blamed was due to the neglect of their faith in the triune God and to succumbing to the temptations of the city’s riches. The prophetic nature of the letters to the seven churches in Revelation 3 allows one to look back at the situation prevailing in church life in Laodicea, and to look forward to the current situation in the Western world. The latter reveals that the Western World has also since the 16th century gradually succumbed to “religious lukewarmness” in the form of secular humanism, a new religious commitment that has found expression in phenomena such as a human rights culture without emphasis on personal responsibilities, declining church membership, and a neoliberal approach to life in general, and to economics in particular.
Copyright (c) 2026 Vereniging vir Christelike Hoër Onderwys (VCHO)
Restoring the view of God as Heavenly Father amongst second/multi-generation ex-members of Divergent Christian Communities
This study departs from the premise that the twisted foundational teaching of who God the Father is, as well as His association with humans as portrayed by Divergent Christian Communities, will impair members’ understanding of God the Father. Members believe that the leader, as the spiritual father of the group, is an embodiment of God the Father and the only conveyor of God’s truth to them. Leaders portray a skewed picture of this role of “father” through their lifestyle and teaching about God. This skewed picture of God has an impact on those who were born in the group referred to as second/multi-generation members, which hampers their reintegration into society, and especially their relationship with God after leaving the Divergent Christian Community. Research already indicated that the functioning of families and the role of parents in such communities is adapted to serve and promote the goals of the community. This study investigated whether the Divergent Christian Communities' teaching of God as Heavenly Father, as well as the expression of the role of Father in the community, aligns with the biblical account. Through a survey conducted with ex-members of the Gloriavale Christian Community, it was not only confirmed that their view of the biological family in the community, as well as the concept of “father”, was adapted, but more importantly, also their view of the Heavenly Father. The results of the survey confirm that the skewed picture of God the Father as portrayed by the leader and his teachings harmed their relationship with God. It caused them to struggle to shake this internalized view of the meaning of “father” because of how it differs from the description of God in the Bible. The spiritual father (leader) was indicated as the one who had the most influence in establishing this skewed view of God. The survey further emphasized the complexity of this issue and that the road to recovery entails a process where a new thinking system must be established to shake the old internalized thinking system of the Divergent Christian Community. Starting with understanding how and why this skewed picture of God is established. Followed by a clear understanding of God the Father from a biblical point of view, and no longer through the lens of the community or how He is presented by the leader. Thereafter, the ex-members will be in a better position to also understand their position in the body of Christ, the true role of family, and their contribution to the world.
Kuyperania 1980s: English-language Literature on Abraham Kuyper
This survey examines a significant number of articles written in English on the Dutch neo-Calvinist Abraham Kuyper in the 1980s. It highlights the reception of Kuyper’s ideas amid debates about his political involvement and its impact on his theological legacy, as well as his enduring role as a model for integrating faith with public life.Abra
Ethical manufacturing: What value can a public health ethics framework add?
Vervaardiging beïnvloed die publiek se gesondheid en die omgewing en het verreikende gevolge. Hierdie gevolge is onder meer eties van aard. Vrae oor die impak van vervaardiging op mense se gesondheid, hulle woonplek, veiligheid en sekuriteit kan gevra word. Dit het ook ’n impak op die omgewing, water, energie, volhoubare leefruimtes en meer. In aansluiting hierby, gaan dit ook oor werkers se regte, volhoubare hulpbronne, die vermindering van vermorsing en ander vrae relevant tot etiese vervaardiging. Etiese vervaardiging gaan oor meer as net ISO standaarde. Etiek is die keuse tussen wat moreel reg of verkeerd is, terwyl standaarde verwys na nakoming en kwaliteitskriteria. Norm- en beginsel-gebaseerde riglyne is nodig om brose gemeenskappe te beskerm, ‘n volhoubare omgewing, bekostigbare en toeganklike produkte, en sosiale samehorigheid te verseker. ’n Christelike etiek perspektief is gebruik om riglyne te formuleer vir die samehang tussen vervaardiging en publieke gesondheid. Hierdie artikel ondersoek die betekenis van ’n Christelike etiek vir vervaardiging in samehang met publieke gesondheid. Dit bestudeer hoe die voorgestelde riglyne die waardigheid van werkers (as produseerders) en die publiek (as verbruikers) kan bevorder. ’n 3D gevallestudie word gebruik ter illustrasie van ’n publieke gesondheidsraamwerk wat etiese vervaardiging kan bevorder.
Roel Kuiper: The Antirevolutionary: Life and Works of Groen van Prinsterer
Groen van Prinsterer is not a name familiar to most, yet his legacy is profound. He was the spiritual godfather of the Dutch theologian and statesman Abraham Kuyper (1837-1920). Lloyd-Jones (1987) described him as “… a fascinating and most important man. … He was, on all accounts, a most remarkable man.” Groen was an aristocrat, journalist, historian, politician, and school reformer, but above all, a Christian. His Christian faith infused all that he did.
Tot 'n Gereformeerde Apologetiek: Fesko en Van Til
The debate between classical apologetics and presuppositional apologetics is still very much alive today. One of the contributions to this debate is John Fesko’s book, Reforming Apologetics: Retrieving the Classic Reformed Approach to Defending the Faith (2019). Fesko critiques the theological foundation of presuppositional apologetics, based on the contributions of Cornelius Van Til (the father of presuppositional apologetics). The aim of this article is to evaluate Fesko’s critique of Van Til. It is generally argued that Fesko’s objections miss the mark and that the differences between him and Van Til are smaller than he suggests in his book. There may indeed be substantial differences between classical apologetics and presuppositional apologetics, but those differences do not lie where Fesko indicates. This article therefore defends the presuppositional position against a straw man that is repeatedly set up and torn down. This article fits within the framework of classical Reformed theology. Fesko’s main critique is that Van Til distances himself unnecessarily from the classical Reformed tradition. The validity of Reformed doctrine is not discussed but is assumed as a given. The intention is to show that Van Til is not guilty of severing himself from Reformed viewpoints. Fesko’s objections to Van Til are repeatedly set out. They are also summarized in the form of a deductive argument so that his critique can be clearly understood. Thereafter, the evidence he provides regarding Van Til’s views is examined. Consequently, Van Til’s position is presented and discussed. The conclusion is that Van Til’s position is more nuanced than Fesko acknowledges and that the objections Fesko raises do not amount to a substantive difference between their positions.
Reformatoriese federalisme en Althusius se standpunt oor selfstandige gesagsfere: Aanknopingspunte vir eiestandige vryheidsfere van sosiale entiteite
Reformational federalism and Althusius’s views on sovereign spheres of liberty: Connecting points for sovereign spheres of liberty of social entities Johannes Althusius (1557-1638), the German-born jurist, was one of the earliest and most original of the Dutch scholars contributing towards the integration of Dutch legal, political, and social teachings of his day. His work also served to elaborate an emerging Calvinist theory of natural law, popular sovereignty, and the rights and liberties of individuals and associations. Althusius’s deep and penetrating writings had a monumental and enduring influence on Dutch and Calvinist thought.
Bydraende faktore tot die vorming van die Christelike identiteit van 'n hoëronderwysinstelling: 'n Reformatoriese perspektief
This article is the third part of a research project investigating the state of Christian higher education in South Africa. The first part provided a global overview of Christian higher education, while the second part identified Christian higher education institutions in South Africa through data analysis. This article focuses on the factors contributing to forming the Christian identity of higher education institutions from a Reformed perspective. Christian higher education has a long history and has grown globally, particularly in South America, Asia, and Africa. Many universities founded as Christian institutions have secularised over time, while others have maintained or even strengthened their Christian identity. This research seeks to determine what makes a higher education institution Christian and what factors contribute to the retention or loss of this identity. A qualitative research design was used, and data was collected by means of thematic analysis of key works on the factors contributing to the retention of Christian identity in higher education institutions. The analysis identified six main contributing factors: the way personnel and leadership figures are appointed, the authority structures within which the institution is accountable, the role of foundational documents such as faith statements, the institution’s view of science and its relationship to the faith statement, the public rhetoric and symbolism of the institution, the way students are admitted, as well as the student-centredness of the institution. By paying attention to these identified factors, it is possible to ensure that the identity of a Christian higher education institution is strengthened and developed amidst the pressures of secularisation.
Copyright (c) 2025 Die Vereniging vir Christelike Hoër Onderwys
This article’s basic premises stem from the Christian Philosophical theory (in which the concepts of the Dutch philosopher Herman Dooyeweerd are central). These concepts include inter alia the view of the ground-motive in scientific endeavours, transcendental criticism, the enduring aspect of norms and values, the impossibility of total objectivism and rationality and the dangers of extreme relativity. This article is embedded in the theory of a Scientific, Personal Narrative (SPN). As a relatively new research methodology it strives to reconcile a scientific discourse (which complies with all the traditional aspects thereof) with a personal narrative. The reason for choosing this methodology is because it affords the possibility to blend personal experience (the publication of a column and the subsequent polemic reaction) with a structural framework. Because personal scientific approaches (like auto-ethnography) are often contested, the whole question of subjectivity in science is investigated in depth from different standpoints/viewpoints/perspectives. Corner stones of this article are the Christian Philosophy, the SPN, child and youth literature, rewriting, patronage, literary history as manipulation and the literary system. After a brief discussion of youth literature, all the books referred to in my column are thematically discussed. The most important finding is that these books refrained from representing reality as it was, but rather portrayed an idealized reality as surmised in my column. In conclusion André Lefevere’s explication of rewriting in a specific literary system controlled by a patronage, is used as explanitory frame for the aforementioned polemic. One of the key findings is that rewriting is rife and often the original text ‘dissappears’. This was the case with my column which was rewritten by various critics: the majority creating their own text in a highly unethical way, according to the studies of Wessels (2023) and Olivier (2024). Lefevere’s (1992) theoretical explication explains why opponents of any incumbant system are punished, while supporters are rewarded.
Neoplatonistiese Eros-spiritualiteit, transmutatiewe wilsmistiek en William Law se Böhmisties-mistieke invloed op Andrew Murray se teologie
Andrew Murray frankly admits that he owed much to William Law. Speaking of Law, he says: “I confess that in all my reading I have never found anyone who has so helped me in understanding the Scripture truth of the work of the Holy Spirit.” In Law he discovered a rich store of ideas and in four books he gave extracts from Law’s works: Wholly for God, The Divine Indwelling, The Spirit of Love, and Dying to Self. Law’s mysticism was not original in a strict sense, but the English interpretations of the works of the German mystic, Jacob Boehme, by Dionysius Andreas Freher. Also the Platonist influence of Anglican mysticism provided a platform for Law’s mystical inclinations. The upshot of these influences on Law’s spirituality was a mysticism with strong undercurrents of Neo-Platonic mystical spirituality. Law’s mystical conceptualisation of the soul, desire, the human will, humility, the love of God, and the mystical unification of the human soul with God, contributed largely to Murray’s theological views on the universal revelation of love, atonement and the meaning of Christ’s suffering. At the centre of Murray’s mystical spirituality is the Boehme-Law idea of the great mystery of man’s creation with a free will, the renewal of his will in redemption, and that God has made the execution of His will, in many things, dependent on the will of man.
Die sendeling: 'n Evaluering van die rol en betekenis van die sendeling
The missionary, once honoured and respected, is currently criticized for their role and actions during their missionary work. The latter is often attributed to the belittling and ignoring of the culture, knowledge, and views of those under whom missionary work was accomplished. This article aims to provide an overview of the role and meaning of missionaries. The framework is to consider approaches to missionaries and also to state the author’s point of view on them. Two approaches in particular come to the fore. Crafford (1982) and Cronjé (1981)’s extensive works regarding the missionaries of the Dutch Reformed Church speak positively of the actions and influence of the former, especially in Africa. In contrast stands the point of view of Comaroff and Comaroff (1991; 1997) who, from their anthropological and postcolonial approach, make extremely critical statements about the missionaries in Africa, especially those working among the Tswana. Comaroff and Comaroff essentially view mission as control through power and question every possible aspect of the influence of mission, from cultural and religious influence to attire and architecture. The method followed here is to consider the prevailing implications of mission as presented by mission theologians. Therefore, opposing viewpoints are compared, and the author’s own viewpoint is presented. Post-colonial criticism is addressed, considered, and often answered. The conclusion is that there is still a need to take note of missionaries’ service and the spreading of the gospel and their positive influence in Africa specifically.
Harry van Dyke: The Legacy of Abraham Kuyper
Most readers of this journal are likely familiar with the name Abraham Kuyper. Some names that perhaps may not be so familiar are Kuyper’s predecessors and successors. Harry Van Dyke, Professor Emeritus of History at Redeemer University in Canada, has ably examined seven who preceded Kuyper and seven who came after him. The seven predecessors discussed are: Willem Bilderdijk (1756–1831), Isaac da Costa (1798–1860), Guillaume Groen van Prinsterer (1801–1876), Otto Gerhard Heldring (1804–1876), Johan Adam Wormser (1807–1862), Isaac Esser (1818–1885), and Klaas Kater (1850–1916).
Egbert Schuurman: Technology and Christianity: Essays on the Interface
Egbert Schuurman (b. 1937) is a prominent Dutch philosopher, engineer, and politician. He is a former Professor of Reformational Philosophy at the Universities in Delft, Eindhoven and Wageningen. He was also a Member of the Senate (Eerste Kamer) of the Dutch Parliament for the Reformatorische Politieke Federatie, and, since 2000, the Christen Unie. As this book indicates, he has written extensively on the intersection of technology, faith, and ethics; his writings offer profound insights. Schuurman views technology as using “tools to give form to nature for human purposes” (144).
Simon P. Kennedy: Against Worldview: Reimaging Christian Formation as Growth in Wisdom
The concept of worldview is pervasive in modern discourse, yet it remains fraught with challenges, particularly due to its frequent misuse and oversimplification. Many of these problems arise from the wrong use of the term. It has been aligned with a simplistic theoretical notion. Too often it is ill-defined and its definition is nebulous and uncertain. It is time for a rethinking of the term. This is exactly what Kennedy, a research fellow at the University of Queensland in Australia and a non-resident fellow at the Danube Institute in Budapest, aims to do in Against Worldview. In this sense then he is not so much against worldview as for reimagining it.
Kuyperania 1960s-1970s: A Survey of English-language Literature on Abraham Kuyper
This survey examines the significant English-language literature on the Dutch neo-Calvinist Abraham Kuyper from the 1960s to the 1970s. It includes brief biographies of the authors. The articles examined reflect the diverse and multifaceted impact of his legacy during the 1960s and 1970s, with a combination of admiration as well as developing critiques on various aspects of his thought.
The relevance of disciple-making to the church in a post Christian age
Die kerk het die opdrag ontvang om dissipels te maak van alle nasies. Die vroeë Christelike kerk het hierdie opdrag getrou uitgevoer gedurende die eerste paar eeue. Nieteenstaande vervolging en teenstand, selfs die aflegging van hulle lewens in diens van die evangelie, het hulle die boodskap bly voortdra. Dit blyk dat die evangelie en verlossing deur die soendood van Christus ? leefwyse was wat hulle nie anders kon nie as om te deel met almal met wie hulle in aanraking gekom het. Hierdie studie ondersoek die praktyk van dissipelmaking in die evangeliese kerke teen die agtergrond van die vroeë christelike kerk en op grond van verskeie opnames in die verband word bevind dat daar ? ernstige agterweelating daarvan is in baie kerke. Verder dat die praktyk om dissipels te maak aangepas is of vervang is met hedendaagse alternatiewe. Hierdie toedrag van sake het gelei tot die ontmoediging, ontmagtiging en beskroomdheid van gelowiges om hulle geloof met ander te deel. Desteenstaande die ontwikkeling van die vroeë kerk oor die eeue bly die instrinsieke natuur en funksie van die kerk onveranderlik. Die kerk en gelowiges moet opnuut hulle roeping herontdek en met erns opneem, terwyl die beginsels en metodes van die vroeë kerk geïnkorporeer kan word.
Böhmistiese voluntarisme, transmutasie van die wil en verenigingsmistiek in Andrew Murray se Dying to Self
The end of the eighteenth century witnessed an upsurge in deterministic theologies of freedom of will. Jonathan Edwards, for example, combined Protestant theology (which to him was a celebration of the greatness of God) with the new scientist philosophical thinking of John Locke. Edwards propounded a solution to the free-will issue which raised more problems than it solved. The root of the problem lies in Edwards’ arguments based on assumptions gathered from the physical world and posing the problem of free will in quasi-physical terms. In opposition to scientist approaches to the problem of free-will, Platonically inclined theological views inspired by Romantic idealism shifted the emphasis from materialistic scientism to grace, personality and love in Medieval mysticism ? particularly the tradition of Augustine, Ockham and Eckhart. The German mystic, Jacob Boehme, gained in influence in Britain towards the end of the eighteenth century through the works of the Anglican theologian William Law. Boehme’s views on free-will shaped Andrew Murray’s spirituality on this issue to a significant degree. This article investigates the contours of Murray’s voluntaristic mysticism, the connection between will and desire in his theology, and the implications of the dialectics between self-will and love-will in his work Dying to Self. Murray’s mystical spirituality juxtaposes God’s love-will and human self-will. When the intelligent creature turns from God to self, or nature, he acts unnaturally, he turns from all that which makes nature to be good; he finds nature only as it is in itself, and without God. And then it is that nature, or self, has all evil in it. If you ask why the Spirit of Love cannot be displeased, cannot be disappointed, cannot complain, accuse, resent, or murmur, it is because Divine love desires nothing but itself; it is its own good, it has all when it has itself, because nothing is good but itself and its own working; for love is God, and he that dwells in God, dwells in love. The dialectical tension between determination and freedom of will is transcended by appealing to the mystical power of love-will. To Murray, the transmutation of self-will to love-will is possible because every spirit stands in the place where it was created in equal weight, and has its free will where into it introduces its longing imagination, the essence and property of that it receives in the great mystery of all beings. The will is free in Christ when our sins are drowned in the blood and Death of Christ, and He is a member of us. His will becomes our will; for He gives Himself through Christ into the Bride, as into our will, which is also God’s will; and we receive Him with good cause into our Love, into our Will, which is also God’s will; and sink ourselves down in him through Christ into God. The divine birth is the culmination of man’s will surrendered to the Will of Christ and the apex of man’s unification with God. Freed from the miserable labour of self, to rest in meekness, humility, patience, and resignation under the Spirit of God, is like the joyful voice of the Bridegroom to the soul. To Murray, goodness, piety, holiness can only be ours as thinking, willing, and desiring are ours, by being in us as a power of heaven in the birth and growth of our own life. The freedom of the soul dedicated to God finds its highest culmination in Love and not in determination or libertarianism because Divine Love desires nothing but itself and he that dwells in God, dwells in Love and Liberty.
Basic principial and legal perspectives on the Basic Education Laws Amendment Bill - BELA (2021)
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.
Copyright (c) 2024 Die Vereniging vir Christelike Hoër Onderwys
'n Kritiese beskouing van die plek van Christelike hoër onderwys in hoër onderwysstelsels
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.
Kritiese evaluering van die onderrig van evolusie as evolusionisme vanuit die KABV vir Lewenswetenskappe
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.
Die voortgaande gesprek rakende Christelike denke
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.
Christelike hoëronderwysinstellings in Suid-Afrika: 'n Dokumentanalise
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.
Observations from elderly care: What ethical considerations are essential in public health?
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.
Tussen aktivisme en quiëtisme: Johannes Ruysbroeck, Andrew Murray en die dialektiese aard van die apostoliese mistiek
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.
Lig uit Lig: Die metafisiese tradisie van metaforiese lignumineuse en die neerslag daarvan in Andrew Murray
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.
'n Evaluering van en antwoord op kritiek teen die Apostolicum
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.
The diverted spirituality of "False Christ cults"
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”.