Department of Systematic Theology and Ecclesiology

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Browsing Department of Systematic Theology and Ecclesiology by browse.metadata.advisor "Du Toit, D. A."

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    A Christian ethic in the modern and postmodern world
    (Stellenbosch : Stellenbosch University, 2000) Cheong, In Taek; Du Toit, D. A.; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology & Ecclesiology.
    ENGLISH ABSTRACT: In seeking to evaluate a Christian ethic in the modern and postmodern world, we should first search for the ethical principles of modernism and of postmodernism. Thereafter, we should attempt to find a common ethical principle in both modernism and postmodernisrn. In this way we can establish whether or not modern and postmodern ethics approximate to Christian ethics. Modern ethics originated from and were established on the concept of 'the self or selfcentrism as defined in this thesis. More exactly, modern ethics were grounded on the basis of the 'reason' of the autonomous self. In this way modern ethics can be characterized by universal laws or universal norms. They served oppressive political norms. In modern times the rational ethics, therefore, correlated with the langauge of totalization and colonization. This modern ethical paradigm was criticized by postmodernists. Postmodernists deconstructed modernist universal norms which were constituted on the concept of 'the self. They discovered 'the other'. Thus the postmodern ethics were developed on the concept of 'the other'. Postmodern ethics are expressed in uncertainty and can be characterized as 'rninimalistic morality'. Even though modern ethics and postmodern ethics were established on different concepts, they have a common principle. We recognized that the this-worldly self-life centrism is a common principle of modern ethics and postmodern ethics. We established this in chapter 2. In Chapter 3 we studied the Christian ethics in the Bible. Christians must follow Christ. Christians must become the image of Christ. The Holy Spirit transforms us into the image of Christ. Therefore, Christ is the origin and model of Christian ethics. But we also investigated the reason why so many believers fail to live Christ-like life. We discovered that the this-worldly life centrism always hinders believers from becoming Christ-like people. We suggested that life-giving love is the core ethical principle in the Bible. In Chapter 4 we applied Biblical Christian ethics to the modern and postmodern world. We found that Christian ethics could not match up with modern and postmodern ethical principles in certain respects. Christian ethics are different from modern and postmodern ethics. From this application we proposed that Christian ethics are not expressed in either modern rationalism or postmodern deconstruction. We disclosed the reason why modern rational ethics and ethics of deconstruction cannot comprehend Christ-like ethics. Modern and postmodern ethics were not established on the model of Christ. Modern and postmodern ethics did not emphasize the life-giving love which Jesus portrayed. In this thesis, therefore, the conclusion is that Christian ethics must be Christ-centric ethics. The Christ-centric ethic that can counter postmodern life comes true in life-giving love. Countering modern rational ethics which are based on the concept of 'the self' or selfcentrism we, Christians, must emphasize suffering and self-giving by loving 'the other', for example: women, the isolated, and so on. Countering postmodern ethics of deconstruction based on the concept of 'the other', 'the other' must strive to become a Christ-like person rather than pursue his/her own perfect self-realization and liberation.
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    Geregtigheid, vryheid en die mens as beeld van God : 'n teologies-etiese studie na die betekenis daarvan vir menseregte
    (Stellenbosch : Stellenbosch University, 1990-03) Jones, Chris; Du Toit, D. A.; Theron, P. F.; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
    AFRIKAANSE OPSOMMING: In die vroeëre geskiedenis van menseregte word daar baie teleurstellende optrede rakende hierdie kwessie gevind. Tog sedert die Tweede Wêreldoorlog het die regte van die mens op die terrain van die internasionale politiek al sterker na vore gekom. Daar is 'n beroep op die regerings van die dag gedoen dat die regte van die mens in sosioekonomiese en politieke konteks gedefinieer moet word. Daar word oak geëis dat regerings die regte van die mens moet beskerm en konstitusioneel moet waarborg, want dit is betekenisloos om oor menseregte te praat asof dit iets is wat aan die mens in isolasie toekom. Die kerk, veral die Afrikaanse Gereformeerde Kerke in Suid-Afrika, het ook vir baie jare die menseregte-kwessie probeer ontwyk. Die kerke het die kwessie as 'n bedreiging vir hul behoudende lewenssiening beskou, as 'n aanslag vanuit kommunistiese geledere en ‘n poging deur ‘n humanistiese verligtingsfilosofie wat die ondergang van die kerk wou bewerkstellig. Mettertyd het die ingesteldheid van die kerke (veral die Ned. Geref. Kerk) in dié verband begin verander - daar is teologies met die regte van die mens begin omgaan en daar is besef dat dit ‘n saak is waarvan die diepste grondslae nie losstaan van die sentrale Skrifwaarhede nie. So word daar aandag gegee aan drie teologiese waarhede wat noodsaaklik is vir ‘n Christelike besinning oor menseregte. Hier word verwys na God se geregtigheid wat op alle vlakke die mens se ongeregtigheid deurbreek. Dit is alleen moontlik omdat God, binne Sy verbondsverhouding met die mens, Sy reg en liefde aan die mens bewys. Die mens word self ook opgeroep om hierdie geregtigheid en liefde teenoor sy naaste uit te leef. Dit is dan juis hierdie geregtigheid en liefde wat die mens help om sy medemens as menswaardig te behandel. God skep elke mens volgens Sy beeld en dit gee aan elkeen 'n bepaalde waarde as mens. Dit moet gerespekteer word deur elke persoon en hy moet dienooreenkomstig teenoor sy medemens optree. In Sy genade maak God dit ook vir elke mens deur die geloof moontlik om waarlik vry te wees. Hierdie vryheid le in die gebondenheid aan God se wil. Al sondig die mens deur byvoorbeeld onregverdig, liefdeloos en mensonwaardig teenoar sy naaste op te tree, spreek God op grond van Sy genade die mens vry deur die verlossing in Jesus Christus. So het die kerk en die gelowiges begin besef dat menseregte ‘n belangrike kwessie is vir elke gelowige wat wil vashou aan die Woord van God as hul enigste rigsnoer. Hierdie saak sal voortdurend in die lig van die Skrif ondersoek moet word en onvoorwaardelik verkondig en uitgeleef moet word. So sal die kerk n kragtige getuienis uitdra in die verband en sy geloofwaardigheid in die samelewing behou. Dit is slegs moontlik as die kerk ‘n biddende kerk is, want alleen só sal hy sy skuld kan bely as hy gefaal het ten opsigte van menseregte en slegs op hierdie wyse sal die kerk kan bid om God se hulp, raad en leiding in die verband.
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    Suffering and God : a theological-ethical study of the war in the Sudan, 1955-
    (Stellenbosch : Stellenbosch University, 2000-12) Dau, Isaiah Majok; Du Toit, D. A.; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
    ENGLISH ABSTRACT: This dissertation is a theological-ethical study of suffering and God in relation to the war in Sudan. It examines historical, political, socio-economic and religious factors behind one of the longest wars of Africa. Over the last forty years, Sudan, the largest country in Africa has intermittently been at war with itself. This bitter conflict, pitting the predominantly Moslem north against Christian and animist south, has devastated communities, families as well as basic socio-economic infrastructure and has turned this potentially rich land into one of the most impoverished and heavily indebted countries in Sub-Saharan Africa. From 1983 to the present, this war of attrition has claimed nearly two million lives and displaced double that figure of people from their homes, scattering them all over the globe. But in the midst of this human catastrophe, the church has grown enormously. It has one of the fastest growth rates in Africa today. In its struggle with faith and the reality of suffering, the church in Sudan variedly interprets its predicament if only to make sense of this sordid experience. In that regard, it interprets suffering as divine judgement and as a direct result of a cosmic conflict between God and the forces of evil. At the same time, the church pleads with God for his intervention and deliverance. Thus, the image of God as Judge-Deliverer largely dominates the theology and worship of the suffering church in the war-torn country. This seems to be the major theme of more than 1 500 Bor Dinka new songs, composed in the war. To place the suffering of the church in Sudan in the larger context of Christian theology, this dissertation briefly looks at the problem of evil and suffering in 'classical theology', examining the thought of Augustine, Luther and Calvin as well as the paradigm shift in the optimism of the Enlightenment. Similarly, this dissertation takes a brieW look at 'alternative theodicies' that followed the collapse of the fine edifice of the Age of Reason and the dereliction of the world wars and natural disasters. In this category is to be found the dialectic theology of Karl Barth and Ji.irgen Moltmann. The praxis of Liberation Theology is also briefly explored as a response to suffering. GC Berkouwer's 'believing theodicy' is examined as a theological and Biblical critique of the whole project of theodicy as a wrongheaded enterprise vainly trying to justify the ways of God to man instead of the reverse. The African traditional view of suffering and evil is explored as a sharp contrast to the Western view. Looking at the Scripture, this work identifies five ways the Bible addresses the problem of evil and suffering. In the Bible, suffering may come as a punishment for sin or as a disciplinary measure from God or as a test of faith or faithfulness or as a price of choosing to follow Jesus or simply as innocent as in the case of Job. Admitting to the apparent mystery and insolubility of the problem of evil, this dissertation, finally, proposes the cross, community, character and hope as the only viable framework of transcending and transforming suffering. It argues in that regard that the incarnation is the distinctively Christian answer to the problem of evil and suffering in which that transcending and transforming can be effected. Within the framework of the cross, community, character and hope suffering can be transcended and transformed into the highest good possible in this life. The cross reminds those who suffer that God has done and will do something about suffering and that he does not abandon us in suffering. The community absorbs suffering and helps the victim through the ordeal. Character is formed and toughened as the sufferer chooses to respond appropriately to suffering. Hope tells us that suffering shall be ultimately overcome and a new order of things shall be ushered in, thus spurring us on to participate in the present as we anticipate that bright future.