Morne Diedericks | Aros - Academia.edu (original) (raw)
Papers by Morne Diedericks
Die oorspesialisering binne universiteite het die taak van 'n universiteit verander. Die arti... more Die oorspesialisering binne universiteite het die taak van 'n universiteit verander. Die artikel toon aan dat talle universiteite nie meer bekend kan staan as universiteite nie, maar eintlik multiversiteite genoem moet word. Die term multiversiteite verwys na opleidingsinstellings wat nie onderrig vanuit 'n eenheidsbeginsel (uni) nie, maar onderrig vanuit 'n veelheidsbeginsel (multi), wat multi-etosse en multi-benaderings het. 'n Eenheidsbeginsel is 'n opleiding wat een doel en een identiteit nastreef byvoorbeeld 'n Christelike universiteit. Die beoefening van Christelike wetenskap is nie moontlik binne 'n multiversiteit nie en net so kan 'n multiversiteit ook nie in diens staan van 'n bepaalde gemeenskap nie. Dit veroorsaak by sommige Christelike akademici die noodsaak om weer te vra wat die taak van die universiteit is, anders as die taak van 'n multiversiteit. Professor H.G. Stoker het in sy lang akademiese loopbaan 'n helder idee ontwi...
I have come to the conclusion that a PhD-study cannot be undertaken by one person alone; it invol... more I have come to the conclusion that a PhD-study cannot be undertaken by one person alone; it involves a community of people. I wish, therefore, to make special mention of a few people who were more than just 'involved' in (and with) my study. Firstly, to my supervisor, Professor Ferdinand Potgieter. I can now say, albeit light-heartedly, that I have never been so frustrated with anyone in my entire life as I was with him! Prof. Potgieter's passion for detail, his critical disposition, his unending comments and observations and continuous motivation for me to think more critically and deeply, exerted a tremendous influence on my own thinking. Professor, thank you very much for the thousands of hours of feedback, for working with me through every chapter, paragraph, sentence and word. You did not treat me just like another student, instead you treated me as a fully-fledged academic, and you always demanded the best of (and from) me. I am therefore proud to be able to submit this study for consideration by the international scholarly community. I also wish to thank Prof. Potgieter's wife, Amanda, for her hospitality in receiving me in their home and always providing something delectable to eat. To my wife, Magda who stood by and supported me throughout the course of my studies: if it had not been for you I would not have completed this study. Thank you for continually motivating me. You were truly a pillar of support. To my parents and in-laws, thank you very much for your support and also for caring for our children so often while I was working at my studies. Furthermore, I wish to thank the management of AROS for all their support and interest in my studies. My grateful appreciation also goes to Ms Rina White for being able to locate any scholarly source in the world and also for so regularly enquiring after my progress. My thanks also to my proofreaders, Mr Tony van der Watt, Ms Hettie Sieberhagen and Ms Amanda Potgieter for your timeous and swift assistance.
At the founding of the Academy of Geneva, Theodore Beza was appointed rector, and he had to give ... more At the founding of the Academy of Geneva, Theodore Beza was appointed rector, and he had to give the inaugural address. Beza’s inaugural address provides a crucial window into the ideas of the founders of the Academy of Geneva. This Academy can rightly be regarded as one of the most influential instruments for the spread of the Reformation of the sixteenth century. Today, the founding and management of the Academy of Geneva serves as a valuable example for a deeper understanding of Christian higher education. Although today’s curriculum, assessment and academic structures will not look like that of the Academy of Geneva, the principles are still as relevant as they were in the sixteenth century. Beza’s short inaugural address provides an important window into the core principles of Christian higher education through the ages. Some of these core principles include creating a disciplined environment where students learn a Christian worldview, create a healthy learning culture while no...
Wanneer die geskiedenis van Gereformeerde onderwys nagegaan word, is dit merkwaardig om te sien d... more Wanneer die geskiedenis van Gereformeerde onderwys nagegaan word, is dit merkwaardig om te sien dat die deurbraak van die Reformasie onder andere deur die skole plaasgevind het. Dit is ook merkwaardig dat al die reformatore nou betrokke was by onderwys.
Die bedoeling van die artikel is om die kern van religieuse verskille te identifiseer. Die artike... more Die bedoeling van die artikel is om die kern van religieuse verskille te identifiseer. Die artikel toon aan dat die nagaan van definisies van religie, belangrik is vir 'n beter begrip van religie, tog word dit duidelik dat soveel denkers soveel definisies na vore bring. Hoewel die etimologiese nagaan van die woord religie help om duidelike lyne oor die verskillende denke van religie aan te dui, is elke afleiding van die etimologie van "religie" bloot elke outeur se eie verstaan van wat religie is. Deur die etimologie van religie te verstaan kan 'n mens hooflyne trek wat op hul beurt weer as basis dien vir die nagaan van die historiese denke oor religie. Die historiese nagaan van die religie vind sy klimaks in tyd van die Reformasie en Renaissance wanneer die begrip godsdiensfilosofie (Philosophy of Religion) ook die eerste keer sy verskyning maak. Die Reformasie en Renaissance simboliseer 'n belangrike onderskeid in denke oor religie, wat ontwikkel het vanuit u...
In die Skriflig / In Luce Verbi, 2021
Although the extreme form of Theonomism has only affected a small number of Reformed members in S... more Although the extreme form of Theonomism has only affected a small number of Reformed members in South Africa, it seems that Theonomist Postmillennialism has a greater underlying
influence in the Reformed Churches in South Africa. General churchgoers in the Reformed Churches of South Africa generally confuse the Regulatory Principle with Theonomism and are uninformed about precisely what Theonomism is. Furthermore, signs of Theonomism as it developed in the USA are also visible in South Africa. Yet, there is great ignorance about the exact effect that Theonomism has on Reformed congregations in South Africa, especially
regarding the eschatological views held by individual congregations. The thesis of this article is that the Theonomistic eschatology influences congregations’ mission and causes a shift from a focus on proclaiming the gospel to the nations, in being a church that seeks to restructure the institutions of political societies.
Journal of Christian Scholarship, 2021
After almost three hundred years, Jean-Jacques Rousseau’s influence in various fields of science ... more After almost three hundred years, Jean-Jacques Rousseau’s influence
in various fields of science is clearly visible. One field of science in which
Rousseau is particularly indispensable is in education. A key concept
within Rousseau’s ideas on education is his concept of natural inclination.
In this article, Rousseau’s concept of natural inclination is assessed from
a Reformed worldview perspective. Rousseau’s anthropological view of
man being naturally good makes his use of the term ‘natural inclination’
different from that of Reformed thinkers, which is grounded in the
Reformed confession of man’s sinful nature. This further has the effect
that the conceptualisation of the different aspects of education takes a
different form than the framework presented by Rousseau. As a result,
educators working within a Reformed worldview cannot be uncritical
towards Rousseau’s use of the concept of ‘natural inclination’.
Journal for Christian Scholarship, 2020
The postmodern theologians lost sight of the Christian confession of God’s providence. This resul... more The postmodern theologians lost sight of the Christian confession of God’s
providence. This results into an unfertile relativism which simply leads
to excessive senselessness. Postmodern history writing has become a
myriad of questions, with no answers. The loss of history’s sense within
the postmodern view of history produces a historical uprooting. This
historical uprooting and the loss of meaning lead up to a lack of direction
in life and aimlessness, in which historical scientific facts cause even
more confusion. However, the opportunity presents itself for Christians
to provide decisiveness by answering the historical events and facts from
the firm foundation of the Word of God. Van Til’s philosophy of history
provides a clear framework in which historical events can be understood.
Van Til’s philosophy of history confesses God to be the Creator and
Sustainer of all things. Each human being and object are created in a
covenant relationship with God. Therefore, any person, object and fact
cannot find meaning outside their relationship with God. The Christian
faith is based on the belief that history is situated in the plan of God,
working within a process of diversification from the beginning (protology)
of creation to the end (eschatology). This diversification includes the
fulfilment of God’s plan with His children and furthermore the fulfilment
of God’s plan with the wickedness and sin in this world on the day of the
final judgment.
The value of Theodore Bezas inaugural address, 2020
At the founding of the Academy of Geneva, Theodore Beza was appointed rector, and he had to give ... more At the founding of the Academy of Geneva, Theodore Beza was appointed rector, and he had to give the inaugural address. Beza’s inaugural address provides a crucial window into the ideas of the founders of the Academy of Geneva. This Academy can rightly be regarded as one of the most influential instruments for the spread of the Reformation of the sixteenth century. Today, the founding and management of the Academy of Geneva serves as a valuable example for a deeper understanding of Christian higher education. Although today’s curriculum, assessment and academic structures will not look like that of the Academy of Geneva, the principles are still as relevant as they were in the sixteenth century. Beza’s short inaugural address provides an important window into the core principles of Christian higher education through the ages. Some of these core principles include creating a disciplined environment where students learn a Christian worldview, create a healthy learning culture while not losing sight of their duty to help reform society.
The Idea of a For Profit Private Christian University in South Africa, 2019
The one-sided focus of Christian higher education in South Africa on the field of theology and th... more The one-sided focus of Christian higher education in South Africa on the field of theology and the lack of integrating faith and learning in other subjects emphasizes the need for a Christian university in South Africa. The question addressed in this article is whether a Christian university can also be for-profit, considering the fact that all Christian private higher education institutions in South Africa are non-profit. There are numerous criticisms against for-profit higher education institutions. The greatest of these are that for-profit private higher education institutions miss the purpose of what it means to be a university and that profitable higher education institutions exploit students. The church also has numerous criticisms of the profit motive, but from the Bible it is clear that there are two lines of thought regarding profit. The one is that profit is dangerous and that it easily becomes an idol; the other is that people are called to be profitable. This article concludes that there is room for a for-profit Christian higher education institution in South Africa. This for-profit Christian higher education institution should be imagined in terms of its understanding of profit regarding its mission, students, faculty and governance.
Journal for Christian Scholarship, 2020
In considering definitions of religion, it becomes clear that as many thinkers as there are, so m... more In considering definitions of religion, it becomes clear that as many thinkers as there are, so many definitions do they bring to the fore. Although the etymological study of the word helps to indicate clear lines regarding the various schools of thought on religion, every derivation of the etymology of "religion" is purely the understanding of each author on the nature of religion. Through understanding the etymology of religion, one is able to determine three main lines, which in turn serve as the basis for study of the historical books on religion. The three main lines that serve as the basis for religious thinking are; awareness of the divine, being bound to the divine, to worship the godhead. The historical study of religion reaches a climax in the time of the Reformation and Renaissance when the concept of Philosophy of Religion first made its appearance. The Reformation and Renaissance symbolise an important distinction in the thinking on religion, which had developed out of diverse epistemological viewpoints. These diverse epistemological viewpoints are clearly found in the thinking of Jonathan Edwards and Immanuel Kant. Edwards' epistemology is characterised by revelation and that of Kant by human reasoning. The anatomy of religion is thus linked to the epistemological viewpoint of an individual person. Investigation of matters such as religious tolerance does not simply require definitions of religion; it is necessary to penetrate through to the core differences, the epistemological differences. Highlighting epistemological differences will not, of course, resolve the conflict, but will facilitate the process of reasoning and debate on religious differences.
H.G. Stoker se gedagtes oor die gemeenskapsuniversiteit, 2015
Journal for Christian Scholarship-2015 (3rd Quarter) 1 H.G. Stoker se gedagtes oor die gemeenskap... more Journal for Christian Scholarship-2015 (3rd Quarter) 1 H.G. Stoker se gedagtes oor die gemeenskapsuniversiteit 1 Morné Diedericks Akademie Reformatoriese Opleiding en Studies Pretoria morne.diedericks@aros.ac.za Ferdinand J. Potgieter Skool vir Opvoedkundestudies Fakulteit Opvoedingswetenskappe Noordwes-Universiteit Opsomming Die oorspesialisering binne universiteite het die taak van ʼn universiteit verander. Die artikel toon aan dat talle universiteite nie meer bekend kan staan as universiteite nie, maar eintlik multiversiteite genoem moet word. Die term multiversiteite verwys na opleidingsinstellings wat nie onderrig vanuit ʼn eenheidsbeginsel (uni) nie, maar onderrig vanuit ʼn veelheidsbeginsel (multi), wat multi-etosse en multi-benaderings het. ʼn Eenheidsbeginsel is ʼn opleiding wat een doel en een identiteit nastreef byvoorbeeld ʼn Christelike universiteit. Die beoefening van Christelike wetenskap is nie moontlik binne ʼn multiversiteit nie en net so kan ʼn multiversiteit ook nie in diens staan van ʼn bepaalde gemeenskap nie. Dit veroorsaak by sommige Christelike akademici die noodsaak om weer te vra wat die taak van die universiteit is, anders as die taak van ʼn multiversiteit. Professor H.G. Stoker het in sy lang akademiese loopbaan ʼn helder idee ontwikkel oor die taak van ʼn universiteit. Stoker lig veral twee take van die universiteit uit: Dat die universiteit vanuit ʼn eenheidsbeginsel 1 Hoewel Stoker nie gepraat het van 'n gemeenskapsuniversiteit nie, maar eerder van 'n volksuniversiteit, is sy gedagtes hermeneuties toegepas op die relevante terme van die tyd.
Guidelines for the development of religious tolerance praxis in mono- religious education institutions , 2016
Primary findings From my study I have found that in any tolerance theory the aspects of the self,... more Primary findings
From my study I have found that in any tolerance theory the aspects of the self, other and the space in which the self and the other interact need to be present. Without the space in which the self and the other interact, religious tolerance isn’t possible, because tolerance isn’t tolerance without the active recognition and engagement between the self and the other. I found, furthermore, that creating the space in which the self and the other interact, is necessary to create an epistemological dilemma. An epistemological dilemma is caused by a back and forth movement (oscillation) between the self and the other in terms of some or other set of opposing normative polarities.
The epistemological dilemma is necessary for enhancing religious tolerance, because it causes a decision-making battle between different theories of knowledge (of the self and the other) trying to offer alternatives to two extreme normative polarities, e.g. between the absolutistic and relativistic theories of knowledge. The starting point then for all theories on tolerance should be to think of all of them as possible activators of the epistemological dilemma. If an epistemological dilemma does not exist, one would then either resort to absolutism or relativism. In my study I found that within absolutistic and relativistic theories of knowledge religious tolerance is not possible, because both these theories of knowledge lead to one single identity, not recognising the other.
Based largely on the findings with regard to the empirical part of my study, it could be concluded that the activation of an epistemological dilemma merely represents the starting point for any theory on tolerance and that one should always strive to move beyond basic, ordinary religious tolerance towards tolerance as recognition and hospitality. For this I developed the dramaturgical theory of tolerance, which not only activates the epistemological dilemma by practically triggering oscillation between the self and the other, but also moves beyond basic, ordinary tolerance by creating an open, dialogic and multilogic sanctuary where the self and the other could interact and experience authentic conversational safety from pursuit, persecution, disrespect, ridicule or any other danger or form of personal embarrassment or indignity.
To improve tolerance in a mono-religious higher education institution such as AROS, it is therefore necessary for them to consider moving beyond their initial, embedded understanding of tolerance, towards understanding tolerance within an open, shared dialogic and multilogic sanctuary of honest, unreserved hospitality. This notion of an open, shared dialogic and multilogic sanctuary should be built into the institution’s policies, curricula, inter-staff communications and staff development programmes. The guidelines I drafted, I believe, can aid in creating such an open, shared dialogic and multilogic sanctuary, which would enhance religious tolerance praxis for mono-religious higher education institutions.
Recommendations
Based on my study I recommend that mono-religious higher education institutions improve their operationalisation of religious tolerance praxis by implementing the guidelines which I have developed. From these guidelines, I furthermore wish to recommend the following:
Mono-religious higher education institutions should study their respective countries’ national policies on religion in/and education with a view to incorporating relevant aspects regarding religion into their own curricula.
Mono-religious higher education institutions should search for possible contradictions in their own policies and address such contradictions through, amongst others, scheduled open (public) discussions and debates among all stakeholders and role-players.
Mono-religious higher education institutions should study various theories with respect to dialogue and train their students and members of staff in the art of authentic dialoguing.
Mono-religious higher education institutions should clearly and honestly state their own institutional identity and communicate it regularly to (and with) all stakeholders and role-players.
Koers - Bulletin for Christian Scholarship, 2014
Calvin’s teaching on providence: From his debates. Calvin’s teaching on God’s providence is witho... more Calvin’s teaching on providence: From his debates. Calvin’s teaching on God’s providence is without doubt one of the most controversial subjects in his theology. This is clear in all the debates in which Calvin had to defend his teaching on providence, against, for example, Pighius, Bolsec, Bullinger and Castellio. Five hundred years later Calvin has again been publicly attacked on his teaching on providence by a South African theologian, Adrio König. König, however, did not consider Calvin’s response to Castellio in The secret providence of God. In Calvin’s defence of his teaching on providence he in no circumstances denies the sovereignty of God, but also does not give God the blame for any ills that might result – an accusation that Castellio and König levied against him. For Calvin, the consolation of God’s providence rests in the fact that God ordains all things, including adversity and affliction, through his secret providence for the purpose of leading his children closer to him.
In die Skriflig/In Luce Verbi, 2013
The teachings on providence from the reformed confessions seen against Adrio König’s teachings on... more The teachings on providence from the reformed confessions seen against Adrio König’s teachings on providence – a Dogma-historical evaluation. König is a contemporary and influential theologian and his views can not be ignored (Strauss 2004:123). König (2002:13) regards himself as a reformed theologian, but his doctrine on providence differs from the classic reformed view. In some cases, König’s theology is viewed as reformed (eg. his doctrine on justification) but not in all cases, as is the case with the doctrine on providence (Strauss 2004:139). According to König (2002:33) the classic reformed understanding of providence is not comforting. Also, according to König, the classic reformed view of providence indicates God as an evil God who ordains evil, and then sits back and watches as it unfolds. König’s (2002:237) solution for the problem of the classic reformed view is that God is not fully in control, but that He only will be in control one day. This view of König is in conflict with the reformed confession which confesses that God through his providential hand maintains and governs all things. The conclusion is that König’s doctrine of providence is not comforting in the light of the reformed confession, and that it only causes more confusion and despair.
Books by Morne Diedericks
Christelike Wetenskap, 2020
Wat is ‘n Postmoderne student? Die Postmoderne student is die student wat groot geword het binne ... more Wat is ‘n Postmoderne student? Die Postmoderne student is die student wat groot geword het binne ‘n kultuur van keuse vryheid, waar daar miljoene keuses is, binne hierdie keuses is daar geen grense nie, ‘n “beyondness”. Die ironie toon Goosen (2015:89) aan is dat hierdie studente verval in ‘n sinneloosheid vir die lewe. Hierdie miljoene keuses wat insluit die keuse van die ‘god’ wat hulleself wil aanbid, of nie wil aanbid nie. By die Postmoderne kultuur heers ‘n kultuur van verdraagsaamheid, waar almal reg is en niemand geoordeel of beoordeel mag word oor hul opinies of perspektiewe nie. ‘n Christelike instelling wat ‘n bepaalde eksklusiewe lewensvisie onderrig en ook hul lewensvisie in anti-tese met ander lewensvisies stel word as veroordelend en fundamentalisties beskou.
Die raamwerke vir ‘n Reformatoriese lewensvisie wat opgestel is vanuit die vorige eeu was hoofsaaklik gefokus teen die gedagtes van positivisme. Positivisme is die idee dat ‘n persoon wetenskap kan beoefen sonder dat sy lewensvisie sy bevindinge beïnvloed. Stoker het veral homself uitgespreek teen die sogenaamde neutrale universiteite, wat meen dat hulle nie ‘n lewensvisie het nie. Die probleem waarmee die hedendaagse Christelike universiteit sit is nie net die gedagtes van neutrale wetenskapsbeoefening nie, maar ook die gedagte dat elke persoon ‘n lewensvisie het, maar dat geen lewensvisie reg is nie, dus ‘n verval in relativisme. ‘n Raamwerk vir ‘n Reformatoriese lewensvisie behoort dus albei die aspekte van positivisme en relativisme aan te spreek.
‘n Christelike instelling wat poog om kritiese denke te bevorder en die student se vermoë ontwikkel om gesprek te tree met diverse denkwyse, behoort ‘n duidelike raamwerk te bied waaruit hierdie kritiese gesprekvoering kan plaasvind. Fyock (2008:11) toon aan dat ‘n lewensvisie vir Christene eers van waarde is, sodra dit sorgvuldig Bybels gefundeerd is. Die doel van die artikel is om ‘n Bybels gefundeerde raamwerk, relevant tot die kwessies van die Postmoderne student op te stel wat moontlik kan dien as ‘n raamwerk vir verdere gesprekvoering onder dosente binne Aros as Reformatoriese instelling. In hierdie artikel word die uitdagings wat die Postmoderne student stel aan die onderrig van ‘n Reformatoriese lewensvisie in ‘n Christelike hoëronderwysinstelling bespreek. Verder word daar gekyk na wat ‘n lewensvisie is, met ‘n moontlike raamwerk vir ‘n Reformatoriese lewensvisie en die hoof inhoudelike temas wat daaruit onderrig moet word.
Die oorspesialisering binne universiteite het die taak van 'n universiteit verander. Die arti... more Die oorspesialisering binne universiteite het die taak van 'n universiteit verander. Die artikel toon aan dat talle universiteite nie meer bekend kan staan as universiteite nie, maar eintlik multiversiteite genoem moet word. Die term multiversiteite verwys na opleidingsinstellings wat nie onderrig vanuit 'n eenheidsbeginsel (uni) nie, maar onderrig vanuit 'n veelheidsbeginsel (multi), wat multi-etosse en multi-benaderings het. 'n Eenheidsbeginsel is 'n opleiding wat een doel en een identiteit nastreef byvoorbeeld 'n Christelike universiteit. Die beoefening van Christelike wetenskap is nie moontlik binne 'n multiversiteit nie en net so kan 'n multiversiteit ook nie in diens staan van 'n bepaalde gemeenskap nie. Dit veroorsaak by sommige Christelike akademici die noodsaak om weer te vra wat die taak van die universiteit is, anders as die taak van 'n multiversiteit. Professor H.G. Stoker het in sy lang akademiese loopbaan 'n helder idee ontwi...
I have come to the conclusion that a PhD-study cannot be undertaken by one person alone; it invol... more I have come to the conclusion that a PhD-study cannot be undertaken by one person alone; it involves a community of people. I wish, therefore, to make special mention of a few people who were more than just 'involved' in (and with) my study. Firstly, to my supervisor, Professor Ferdinand Potgieter. I can now say, albeit light-heartedly, that I have never been so frustrated with anyone in my entire life as I was with him! Prof. Potgieter's passion for detail, his critical disposition, his unending comments and observations and continuous motivation for me to think more critically and deeply, exerted a tremendous influence on my own thinking. Professor, thank you very much for the thousands of hours of feedback, for working with me through every chapter, paragraph, sentence and word. You did not treat me just like another student, instead you treated me as a fully-fledged academic, and you always demanded the best of (and from) me. I am therefore proud to be able to submit this study for consideration by the international scholarly community. I also wish to thank Prof. Potgieter's wife, Amanda, for her hospitality in receiving me in their home and always providing something delectable to eat. To my wife, Magda who stood by and supported me throughout the course of my studies: if it had not been for you I would not have completed this study. Thank you for continually motivating me. You were truly a pillar of support. To my parents and in-laws, thank you very much for your support and also for caring for our children so often while I was working at my studies. Furthermore, I wish to thank the management of AROS for all their support and interest in my studies. My grateful appreciation also goes to Ms Rina White for being able to locate any scholarly source in the world and also for so regularly enquiring after my progress. My thanks also to my proofreaders, Mr Tony van der Watt, Ms Hettie Sieberhagen and Ms Amanda Potgieter for your timeous and swift assistance.
At the founding of the Academy of Geneva, Theodore Beza was appointed rector, and he had to give ... more At the founding of the Academy of Geneva, Theodore Beza was appointed rector, and he had to give the inaugural address. Beza’s inaugural address provides a crucial window into the ideas of the founders of the Academy of Geneva. This Academy can rightly be regarded as one of the most influential instruments for the spread of the Reformation of the sixteenth century. Today, the founding and management of the Academy of Geneva serves as a valuable example for a deeper understanding of Christian higher education. Although today’s curriculum, assessment and academic structures will not look like that of the Academy of Geneva, the principles are still as relevant as they were in the sixteenth century. Beza’s short inaugural address provides an important window into the core principles of Christian higher education through the ages. Some of these core principles include creating a disciplined environment where students learn a Christian worldview, create a healthy learning culture while no...
Wanneer die geskiedenis van Gereformeerde onderwys nagegaan word, is dit merkwaardig om te sien d... more Wanneer die geskiedenis van Gereformeerde onderwys nagegaan word, is dit merkwaardig om te sien dat die deurbraak van die Reformasie onder andere deur die skole plaasgevind het. Dit is ook merkwaardig dat al die reformatore nou betrokke was by onderwys.
Die bedoeling van die artikel is om die kern van religieuse verskille te identifiseer. Die artike... more Die bedoeling van die artikel is om die kern van religieuse verskille te identifiseer. Die artikel toon aan dat die nagaan van definisies van religie, belangrik is vir 'n beter begrip van religie, tog word dit duidelik dat soveel denkers soveel definisies na vore bring. Hoewel die etimologiese nagaan van die woord religie help om duidelike lyne oor die verskillende denke van religie aan te dui, is elke afleiding van die etimologie van "religie" bloot elke outeur se eie verstaan van wat religie is. Deur die etimologie van religie te verstaan kan 'n mens hooflyne trek wat op hul beurt weer as basis dien vir die nagaan van die historiese denke oor religie. Die historiese nagaan van die religie vind sy klimaks in tyd van die Reformasie en Renaissance wanneer die begrip godsdiensfilosofie (Philosophy of Religion) ook die eerste keer sy verskyning maak. Die Reformasie en Renaissance simboliseer 'n belangrike onderskeid in denke oor religie, wat ontwikkel het vanuit u...
In die Skriflig / In Luce Verbi, 2021
Although the extreme form of Theonomism has only affected a small number of Reformed members in S... more Although the extreme form of Theonomism has only affected a small number of Reformed members in South Africa, it seems that Theonomist Postmillennialism has a greater underlying
influence in the Reformed Churches in South Africa. General churchgoers in the Reformed Churches of South Africa generally confuse the Regulatory Principle with Theonomism and are uninformed about precisely what Theonomism is. Furthermore, signs of Theonomism as it developed in the USA are also visible in South Africa. Yet, there is great ignorance about the exact effect that Theonomism has on Reformed congregations in South Africa, especially
regarding the eschatological views held by individual congregations. The thesis of this article is that the Theonomistic eschatology influences congregations’ mission and causes a shift from a focus on proclaiming the gospel to the nations, in being a church that seeks to restructure the institutions of political societies.
Journal of Christian Scholarship, 2021
After almost three hundred years, Jean-Jacques Rousseau’s influence in various fields of science ... more After almost three hundred years, Jean-Jacques Rousseau’s influence
in various fields of science is clearly visible. One field of science in which
Rousseau is particularly indispensable is in education. A key concept
within Rousseau’s ideas on education is his concept of natural inclination.
In this article, Rousseau’s concept of natural inclination is assessed from
a Reformed worldview perspective. Rousseau’s anthropological view of
man being naturally good makes his use of the term ‘natural inclination’
different from that of Reformed thinkers, which is grounded in the
Reformed confession of man’s sinful nature. This further has the effect
that the conceptualisation of the different aspects of education takes a
different form than the framework presented by Rousseau. As a result,
educators working within a Reformed worldview cannot be uncritical
towards Rousseau’s use of the concept of ‘natural inclination’.
Journal for Christian Scholarship, 2020
The postmodern theologians lost sight of the Christian confession of God’s providence. This resul... more The postmodern theologians lost sight of the Christian confession of God’s
providence. This results into an unfertile relativism which simply leads
to excessive senselessness. Postmodern history writing has become a
myriad of questions, with no answers. The loss of history’s sense within
the postmodern view of history produces a historical uprooting. This
historical uprooting and the loss of meaning lead up to a lack of direction
in life and aimlessness, in which historical scientific facts cause even
more confusion. However, the opportunity presents itself for Christians
to provide decisiveness by answering the historical events and facts from
the firm foundation of the Word of God. Van Til’s philosophy of history
provides a clear framework in which historical events can be understood.
Van Til’s philosophy of history confesses God to be the Creator and
Sustainer of all things. Each human being and object are created in a
covenant relationship with God. Therefore, any person, object and fact
cannot find meaning outside their relationship with God. The Christian
faith is based on the belief that history is situated in the plan of God,
working within a process of diversification from the beginning (protology)
of creation to the end (eschatology). This diversification includes the
fulfilment of God’s plan with His children and furthermore the fulfilment
of God’s plan with the wickedness and sin in this world on the day of the
final judgment.
The value of Theodore Bezas inaugural address, 2020
At the founding of the Academy of Geneva, Theodore Beza was appointed rector, and he had to give ... more At the founding of the Academy of Geneva, Theodore Beza was appointed rector, and he had to give the inaugural address. Beza’s inaugural address provides a crucial window into the ideas of the founders of the Academy of Geneva. This Academy can rightly be regarded as one of the most influential instruments for the spread of the Reformation of the sixteenth century. Today, the founding and management of the Academy of Geneva serves as a valuable example for a deeper understanding of Christian higher education. Although today’s curriculum, assessment and academic structures will not look like that of the Academy of Geneva, the principles are still as relevant as they were in the sixteenth century. Beza’s short inaugural address provides an important window into the core principles of Christian higher education through the ages. Some of these core principles include creating a disciplined environment where students learn a Christian worldview, create a healthy learning culture while not losing sight of their duty to help reform society.
The Idea of a For Profit Private Christian University in South Africa, 2019
The one-sided focus of Christian higher education in South Africa on the field of theology and th... more The one-sided focus of Christian higher education in South Africa on the field of theology and the lack of integrating faith and learning in other subjects emphasizes the need for a Christian university in South Africa. The question addressed in this article is whether a Christian university can also be for-profit, considering the fact that all Christian private higher education institutions in South Africa are non-profit. There are numerous criticisms against for-profit higher education institutions. The greatest of these are that for-profit private higher education institutions miss the purpose of what it means to be a university and that profitable higher education institutions exploit students. The church also has numerous criticisms of the profit motive, but from the Bible it is clear that there are two lines of thought regarding profit. The one is that profit is dangerous and that it easily becomes an idol; the other is that people are called to be profitable. This article concludes that there is room for a for-profit Christian higher education institution in South Africa. This for-profit Christian higher education institution should be imagined in terms of its understanding of profit regarding its mission, students, faculty and governance.
Journal for Christian Scholarship, 2020
In considering definitions of religion, it becomes clear that as many thinkers as there are, so m... more In considering definitions of religion, it becomes clear that as many thinkers as there are, so many definitions do they bring to the fore. Although the etymological study of the word helps to indicate clear lines regarding the various schools of thought on religion, every derivation of the etymology of "religion" is purely the understanding of each author on the nature of religion. Through understanding the etymology of religion, one is able to determine three main lines, which in turn serve as the basis for study of the historical books on religion. The three main lines that serve as the basis for religious thinking are; awareness of the divine, being bound to the divine, to worship the godhead. The historical study of religion reaches a climax in the time of the Reformation and Renaissance when the concept of Philosophy of Religion first made its appearance. The Reformation and Renaissance symbolise an important distinction in the thinking on religion, which had developed out of diverse epistemological viewpoints. These diverse epistemological viewpoints are clearly found in the thinking of Jonathan Edwards and Immanuel Kant. Edwards' epistemology is characterised by revelation and that of Kant by human reasoning. The anatomy of religion is thus linked to the epistemological viewpoint of an individual person. Investigation of matters such as religious tolerance does not simply require definitions of religion; it is necessary to penetrate through to the core differences, the epistemological differences. Highlighting epistemological differences will not, of course, resolve the conflict, but will facilitate the process of reasoning and debate on religious differences.
H.G. Stoker se gedagtes oor die gemeenskapsuniversiteit, 2015
Journal for Christian Scholarship-2015 (3rd Quarter) 1 H.G. Stoker se gedagtes oor die gemeenskap... more Journal for Christian Scholarship-2015 (3rd Quarter) 1 H.G. Stoker se gedagtes oor die gemeenskapsuniversiteit 1 Morné Diedericks Akademie Reformatoriese Opleiding en Studies Pretoria morne.diedericks@aros.ac.za Ferdinand J. Potgieter Skool vir Opvoedkundestudies Fakulteit Opvoedingswetenskappe Noordwes-Universiteit Opsomming Die oorspesialisering binne universiteite het die taak van ʼn universiteit verander. Die artikel toon aan dat talle universiteite nie meer bekend kan staan as universiteite nie, maar eintlik multiversiteite genoem moet word. Die term multiversiteite verwys na opleidingsinstellings wat nie onderrig vanuit ʼn eenheidsbeginsel (uni) nie, maar onderrig vanuit ʼn veelheidsbeginsel (multi), wat multi-etosse en multi-benaderings het. ʼn Eenheidsbeginsel is ʼn opleiding wat een doel en een identiteit nastreef byvoorbeeld ʼn Christelike universiteit. Die beoefening van Christelike wetenskap is nie moontlik binne ʼn multiversiteit nie en net so kan ʼn multiversiteit ook nie in diens staan van ʼn bepaalde gemeenskap nie. Dit veroorsaak by sommige Christelike akademici die noodsaak om weer te vra wat die taak van die universiteit is, anders as die taak van ʼn multiversiteit. Professor H.G. Stoker het in sy lang akademiese loopbaan ʼn helder idee ontwikkel oor die taak van ʼn universiteit. Stoker lig veral twee take van die universiteit uit: Dat die universiteit vanuit ʼn eenheidsbeginsel 1 Hoewel Stoker nie gepraat het van 'n gemeenskapsuniversiteit nie, maar eerder van 'n volksuniversiteit, is sy gedagtes hermeneuties toegepas op die relevante terme van die tyd.
Guidelines for the development of religious tolerance praxis in mono- religious education institutions , 2016
Primary findings From my study I have found that in any tolerance theory the aspects of the self,... more Primary findings
From my study I have found that in any tolerance theory the aspects of the self, other and the space in which the self and the other interact need to be present. Without the space in which the self and the other interact, religious tolerance isn’t possible, because tolerance isn’t tolerance without the active recognition and engagement between the self and the other. I found, furthermore, that creating the space in which the self and the other interact, is necessary to create an epistemological dilemma. An epistemological dilemma is caused by a back and forth movement (oscillation) between the self and the other in terms of some or other set of opposing normative polarities.
The epistemological dilemma is necessary for enhancing religious tolerance, because it causes a decision-making battle between different theories of knowledge (of the self and the other) trying to offer alternatives to two extreme normative polarities, e.g. between the absolutistic and relativistic theories of knowledge. The starting point then for all theories on tolerance should be to think of all of them as possible activators of the epistemological dilemma. If an epistemological dilemma does not exist, one would then either resort to absolutism or relativism. In my study I found that within absolutistic and relativistic theories of knowledge religious tolerance is not possible, because both these theories of knowledge lead to one single identity, not recognising the other.
Based largely on the findings with regard to the empirical part of my study, it could be concluded that the activation of an epistemological dilemma merely represents the starting point for any theory on tolerance and that one should always strive to move beyond basic, ordinary religious tolerance towards tolerance as recognition and hospitality. For this I developed the dramaturgical theory of tolerance, which not only activates the epistemological dilemma by practically triggering oscillation between the self and the other, but also moves beyond basic, ordinary tolerance by creating an open, dialogic and multilogic sanctuary where the self and the other could interact and experience authentic conversational safety from pursuit, persecution, disrespect, ridicule or any other danger or form of personal embarrassment or indignity.
To improve tolerance in a mono-religious higher education institution such as AROS, it is therefore necessary for them to consider moving beyond their initial, embedded understanding of tolerance, towards understanding tolerance within an open, shared dialogic and multilogic sanctuary of honest, unreserved hospitality. This notion of an open, shared dialogic and multilogic sanctuary should be built into the institution’s policies, curricula, inter-staff communications and staff development programmes. The guidelines I drafted, I believe, can aid in creating such an open, shared dialogic and multilogic sanctuary, which would enhance religious tolerance praxis for mono-religious higher education institutions.
Recommendations
Based on my study I recommend that mono-religious higher education institutions improve their operationalisation of religious tolerance praxis by implementing the guidelines which I have developed. From these guidelines, I furthermore wish to recommend the following:
Mono-religious higher education institutions should study their respective countries’ national policies on religion in/and education with a view to incorporating relevant aspects regarding religion into their own curricula.
Mono-religious higher education institutions should search for possible contradictions in their own policies and address such contradictions through, amongst others, scheduled open (public) discussions and debates among all stakeholders and role-players.
Mono-religious higher education institutions should study various theories with respect to dialogue and train their students and members of staff in the art of authentic dialoguing.
Mono-religious higher education institutions should clearly and honestly state their own institutional identity and communicate it regularly to (and with) all stakeholders and role-players.
Koers - Bulletin for Christian Scholarship, 2014
Calvin’s teaching on providence: From his debates. Calvin’s teaching on God’s providence is witho... more Calvin’s teaching on providence: From his debates. Calvin’s teaching on God’s providence is without doubt one of the most controversial subjects in his theology. This is clear in all the debates in which Calvin had to defend his teaching on providence, against, for example, Pighius, Bolsec, Bullinger and Castellio. Five hundred years later Calvin has again been publicly attacked on his teaching on providence by a South African theologian, Adrio König. König, however, did not consider Calvin’s response to Castellio in The secret providence of God. In Calvin’s defence of his teaching on providence he in no circumstances denies the sovereignty of God, but also does not give God the blame for any ills that might result – an accusation that Castellio and König levied against him. For Calvin, the consolation of God’s providence rests in the fact that God ordains all things, including adversity and affliction, through his secret providence for the purpose of leading his children closer to him.
In die Skriflig/In Luce Verbi, 2013
The teachings on providence from the reformed confessions seen against Adrio König’s teachings on... more The teachings on providence from the reformed confessions seen against Adrio König’s teachings on providence – a Dogma-historical evaluation. König is a contemporary and influential theologian and his views can not be ignored (Strauss 2004:123). König (2002:13) regards himself as a reformed theologian, but his doctrine on providence differs from the classic reformed view. In some cases, König’s theology is viewed as reformed (eg. his doctrine on justification) but not in all cases, as is the case with the doctrine on providence (Strauss 2004:139). According to König (2002:33) the classic reformed understanding of providence is not comforting. Also, according to König, the classic reformed view of providence indicates God as an evil God who ordains evil, and then sits back and watches as it unfolds. König’s (2002:237) solution for the problem of the classic reformed view is that God is not fully in control, but that He only will be in control one day. This view of König is in conflict with the reformed confession which confesses that God through his providential hand maintains and governs all things. The conclusion is that König’s doctrine of providence is not comforting in the light of the reformed confession, and that it only causes more confusion and despair.
Christelike Wetenskap, 2020
Wat is ‘n Postmoderne student? Die Postmoderne student is die student wat groot geword het binne ... more Wat is ‘n Postmoderne student? Die Postmoderne student is die student wat groot geword het binne ‘n kultuur van keuse vryheid, waar daar miljoene keuses is, binne hierdie keuses is daar geen grense nie, ‘n “beyondness”. Die ironie toon Goosen (2015:89) aan is dat hierdie studente verval in ‘n sinneloosheid vir die lewe. Hierdie miljoene keuses wat insluit die keuse van die ‘god’ wat hulleself wil aanbid, of nie wil aanbid nie. By die Postmoderne kultuur heers ‘n kultuur van verdraagsaamheid, waar almal reg is en niemand geoordeel of beoordeel mag word oor hul opinies of perspektiewe nie. ‘n Christelike instelling wat ‘n bepaalde eksklusiewe lewensvisie onderrig en ook hul lewensvisie in anti-tese met ander lewensvisies stel word as veroordelend en fundamentalisties beskou.
Die raamwerke vir ‘n Reformatoriese lewensvisie wat opgestel is vanuit die vorige eeu was hoofsaaklik gefokus teen die gedagtes van positivisme. Positivisme is die idee dat ‘n persoon wetenskap kan beoefen sonder dat sy lewensvisie sy bevindinge beïnvloed. Stoker het veral homself uitgespreek teen die sogenaamde neutrale universiteite, wat meen dat hulle nie ‘n lewensvisie het nie. Die probleem waarmee die hedendaagse Christelike universiteit sit is nie net die gedagtes van neutrale wetenskapsbeoefening nie, maar ook die gedagte dat elke persoon ‘n lewensvisie het, maar dat geen lewensvisie reg is nie, dus ‘n verval in relativisme. ‘n Raamwerk vir ‘n Reformatoriese lewensvisie behoort dus albei die aspekte van positivisme en relativisme aan te spreek.
‘n Christelike instelling wat poog om kritiese denke te bevorder en die student se vermoë ontwikkel om gesprek te tree met diverse denkwyse, behoort ‘n duidelike raamwerk te bied waaruit hierdie kritiese gesprekvoering kan plaasvind. Fyock (2008:11) toon aan dat ‘n lewensvisie vir Christene eers van waarde is, sodra dit sorgvuldig Bybels gefundeerd is. Die doel van die artikel is om ‘n Bybels gefundeerde raamwerk, relevant tot die kwessies van die Postmoderne student op te stel wat moontlik kan dien as ‘n raamwerk vir verdere gesprekvoering onder dosente binne Aros as Reformatoriese instelling. In hierdie artikel word die uitdagings wat die Postmoderne student stel aan die onderrig van ‘n Reformatoriese lewensvisie in ‘n Christelike hoëronderwysinstelling bespreek. Verder word daar gekyk na wat ‘n lewensvisie is, met ‘n moontlike raamwerk vir ‘n Reformatoriese lewensvisie en die hoof inhoudelike temas wat daaruit onderrig moet word.