Christianity

Creation and Salvation: Dialogue on Abraham Kuyper's Legacy by Bellville, South Africa) Edited by Ernst M. Conradie

By Bellville, South Africa) Edited by Ernst M. Conradie (University of the Western Cape

This quantity explores the legacy of the Dutch theologian and statesman Abraham Kuyper for modern Christian ecotheology. a vital challenge in ecotheology is how you can do justice to either construction and salvation as acts of God, given the impression of the environmental situation and the worry for production (as creatura). Can Kuyper aid one during this regard, given his debatable legacy, particularly in South Africa? the amount explores Kuyper's notions of revelation, universal grace and new version in this foundation. it really is based as an inter-continental discussion with a suite of essays via Ernst Conradie, responses from Clifford Anderson, Vincent Bacote, Hans Engdahl, Dirk van Keulen, Cornelis van der Kooi, Benjamin Myers, Leslie van Rooi and Gunter Thomas, and a rejoinder.

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Extra resources for Creation and Salvation: Dialogue on Abraham Kuyper's Legacy for Contemporary Ecotheology (Studies in Reformed Theology)

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43 In black reformed circles the selection of Kuyper as conversation partner would indeed be even more problematic than among the Barthian critics of apartheid theology within the Dutch Reformed Church itself. ”44 Within the narrow focus of this contribution, the roles of the critics of apartheid theology from within other confessional traditions and in secular circles are not explored. It is after all striking that there is no mentioning of the theme of creation along the narrow Christological axis outlined above.

Typically this was used to legitimise separate ecclesial and political structures on the basis of such radical diversity. Indeed, diversity was seen in terms of God’s grace. In response, resistance against apartheid in church and society was characterised by calls for church unity and for a unitary state. However, one may also argue that the hegemony of apartheid constrained and undermined such diversity. ” Although I doubted the philosophical assumptions behind the neoCalvinist notion of the various spheres of society, Kuyper’s emphasis on pluriformity in society and the notion of sphere sovereignty gradually became appealing to me, partly through the influence of Michael 29 Kuyper, Lectures on Calvinism, 27.

Bromiley, vol. 1 (Grand Rapids: Eerdmans, 1991), 75. The problem, as Pannenberg (p. 105) continues to point out, is that Barth’s critique against natural theology can easily adopt the validity of Feuerbach’s critique of any natural knowledge of God as mere creations of the human imagination. But then such natural knowledge of God can no longer be regarded as evidence for human self-assertion against God. The danger is that the possibility of any talk about God, including Christian proclamation, is thus undermined.

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