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In a time where approximately one-third of the world’s population identify as Christian, while the percentage of individuals rejecting the idea of a divine being remains relatively low, it is striking that proponents of the latter category attempt to silence research and findings from the former group. A recent example of this is the reaction to four articles published in 2023 in the Tydskrif vir Geesteswetenskappe (Journal of Humanities). These articles discuss recent scientific research, indicating highly intelligent and precise design in both macrocosm and microcosm, leading researchers to logically conclude that there must be a designer who cannot be a part of the cosmos itself. This conclusion causes significant discomfort among atheistically inclined thinkers, as evidenced by the fierce response to these articles. It appears that there is even pressure on academic journals to employ censorship and refrain from publishing such research. This article is a reaction to such criticism. Spangenberg (2023) takes issue with the assumption of the researchers of the four articles that humans are rational beings, by emphasising the irrationality of certain human behaviour. He has a significant problem with the researchers’ suggestion that the order found in nature and humans’ rational thinking abilities cannot be seen as coincidental but are ordained by God. He also attempts to create a contradiction between a merciful God and a God who punishes sin. But all these arguments can be dismissed based on basic logic. Spangenberg accuses the authors of misinformation when discussing Genesis. Referring to Genesis 1:26, he asserts that when God says, “let us make man,” it implies multiple gods. Spangenberg’s idea of polytheism in Genesis is further emphasised by his reference to the garden in Genesis 2 as the garden of gods, because it was located in the east. According to him, that would have referred to the place where heaven and earth meet, allowing gods residing in heaven to enter the earth. This conclusion based on the garden’s eastern location resembles a slippery slope form of reasoning. Even when considering only the Pentateuch, the introduction of the so-called assembly of gods and garden of gods in Genesis 1 and 2 by Spangenberg cannot be considered a plausible interpretation. The focus in the Pentateuch, as in the rest of the Bible, is on the fact that God must be known and acknowledged as the only God, contrary to the pagan nations’ concept of multiple gods. Spangenberg based his ideas on the documentary hypothesis – a theory that claims that the first five books of the Bible emerged over a long period of time and that they are a compilation of various and contradictory documents. He uses this to discredit the research in the four articles, despite the fact that even supporters of the documentary hypothesis admit to problems in this hypothesis. Contemporary research suggests that it is crucial to consider the truth claims of the Pentateuch itself and move away from hypothetical source documents. Arguments by people such as Spangenberg, that authors who do not accept this document hypothesis or give reference to it should be censured, cannot bear any weight. In fact, recent research returns to the idea that the Pentateuch is a single work, written according to a plan and largely composed by one author. By accepting its unity and inspiration, as millions of Christians do, valuable insights can be gained, for instance by considering why specific names for God are used in particular contexts. Conversely, viewing it as merely different sources does not yield fruitful research. In a further attempt to discredit the four scientific articles in the TGW, Spangenberg points to the negative way in which the church had supposedly dealt with Galileo Galilei’s heliocentric research some centuries ago. Contrary to Spangenberg’s assertion, the reality is that Galileo’s affair did not start as a conflict between science and the church. The church had initially encouraged Galileo to continue his work. It was particularly natural scientists who, partly justifiable and partly not, raised issues concerning the results of his research. As evidenced by the authors of the four articles mentioned above, it was especially Christian thinkers who had developed scientific knowledge throughout many centuries; moreover, they had established and funded several universities where research could be done. Upon examining the four articles opposed by Spangenberg and others, it becomes clear how crucial it is that science and its results should not be suppressed. The articles discuss research in natural sciences and cosmology that delves into the cause and fine-tuning of the universe, as well as the precision of cosmic constants that make life possible. Additionally, they explore the origins of encoded information within DNA, and its role in life itself. It is unacceptable to reject experimental observations and derived theories based on a negative view of Christian beliefs beforehand. Scientific inquiry necessitates an unbiased and openminded approach, demonstrating the courage to interpret data honestly, in order to reach the most probable conclusion. [ABSTRACT FROM AUTHOR]

Theological commentators indicate that the church in Africa faces the challenge of converting the Christian faith into practice. This calls for reconsidering the practice of forming faith among African churches. According to Astley (2018:16), in Christianity, faith formation is more than learning about Christ; it is about "learning" Christ. Learning Christ as Christian formation constitutes the shaping of the dimensions of faith, namely orthopraxis, orthopatheia, and intelligentia (Maddix et al. 2020:6). This article discusses Gadamer's conversation theory as the means to inform and form these dimensions of faith. This entails that, for faith to be informed and formed in its dimensions, there is a need for an effective conversation among tools, processes, and contexts. The discussion revolves around the following question: How can the tools and processes of faith formation effectively converse with context in order to facilitate the learning of Christ in terms of informing and forming these dimensions of faith? Using conversation theory and literature review, this article discusses the tension interplay of tools, processes, and discerning contexts for a holistic approach to informing and forming the dimensions of faith. [ABSTRACT FROM AUTHOR]

Ratzinger's philosophy of law – A personalistic perspective: On 31 December 2022, Joseph Ratzinger, better known as Pope Benedict XVI, died. The relationship between faith and reason is central in his work. Less well known is his personalistic concept of law. According to Ratzinger, the person is fundamentally a relational and reasonable being because he is created in the image of God who is relational and reasonable. Ratzinger distinguishes between technical and moral reason. According to Ratzinger, reason needs faith to purify it from pathologies of reason. Faith instead needs reason to purge it from pathologies of faith. From this interaction between faith and reason, Ratzinger develops a personalistic concept of law in which the human person with his freedom and dignity has a central place. [ABSTRACT FROM AUTHOR]

Calvin and Barth are arguably the main exponents of two notable soteriological camps in the Reformed world nowadays and their soteriology has wide and sometimes unarticulated impacts on Reformed doctrine and praxis. By exploring the systematic theologies of Calvin and Barth, we articulate the similarities and differences between their views of faith. Both theologians emphasise that an individual's faith must be in Christ and not in one's own works; neither is one justified because of one's faith, but because of Christ's redemptive work. The locus of faith is the main point of difference: Calvin locates an individual's faith in the Christ revealed in the Bible, whereas Barth locates it in Christ's immanent revelation of himself at a time of crisis. Behind this difference are divergent views of the Bible and its relationships with theology and praxis. [ABSTRACT FROM AUTHOR]

The central question in this research is whether it is possible to still believe in God in the light of scientific and other observations. Special attention is given to the works of Du Toit and Dawkins who are of the opinion that belief in God is obsolete. The theoretical framework is to theologically engage the stated views and evaluate it. The reply to the views of Dawkins and Du Toit by theologians such as McGrath, Brummer, Durand, Van de Beek, Van de Brink and others is presented. Deep reflection on the challenges posed by especially the theory of evolution, but also the way in which God is presented in the Bible, is conceived. The most important finding is that it is still logical and rational to believe in God. [ABSTRACT FROM AUTHOR]

Early in 2020, a wedding venue in the Cape Town area refused to allow two women to marry each other on their premises. This would infringe on their own religious beliefs, the owners maintained. Many argued in support of the business reserving the right of access to its premises. Thus, on the basis of certain entitlements arising from ownership, such as the power to exclude on the basis of religious beliefs, the owners argued that the exclusion was justifiable. Ownership ensures certain important entitlements for the owner, such as being able to exclude someone from your property. Some would argue that a contextual approach requires determining in specific circumstances whether - and to what extent - exclusion is justified. Others accept that the right to exclude people is absolutely and clearly enshrined in rules, and that it forms the basis of ownership. More progressive property theories offer normative arguments that support the restriction of property rights - such as, for example, that dignity is important, or that expulsion is in any case subject to so many other terms that a mere "keep out!" rule cannot simply be laid down. However, AJ van der Walt argues that property rights actually play a modest systemic role in law - as it should. In other words, in some cases, differences in property use should rather be resolved by protecting non-property rights, such as the right to life, human dignity, equality and freedom of speech. In such instances, property rights play a modest or subordinate role. There are often important and systemic reasons why the abovementioned rights, which are not directly related to property, should be protected above property rights. Based on this theory, this article aims to investigate the role and place of property rules in cases where owners apply the rule of expulsion based on religious beliefs. [ABSTRACT FROM AUTHOR]

The relationship between religion and law plays a crucial role within diverse societies. In this contribution some historical contours will be outlined and eventually related to a few relevant systematic remarks. Traditional societies are undifferentiated but in Greece some succeeded in developing the Athenian polis (city state). The basic motive of matter and form gave direction to Greek culture, initially dominated by the matter motive and later on by the form motive. The religions of nature were succeeded by the cultural religious motive of form, measure and harmony in which the Olympic Gods played a key role. The notions of justice and order obtained a more restricted juridical meaning during the 5th century B.C. related to what we today associate with positive law. However, Protagoras relativised the yearning towards what is considered to be immutable. Yet, despite his nominalistic-individualistic inclination Protagoras still viewed the polis as the formative cultural power shaping individuals. The cultural form thus obtained is constituted by obedience to the jural laws of the polis. Ancient Greece and Medieval conceptions departed from the nominalistic-individualistic legacy by continuing a universalistic or holistic view of religion, society and law. The initial meaning of the terms logos (concept) and nomos (law) is found in the meaning of law in a jural sense, although the cosmic scope of the term logos by far exceeded its juridical meaning. Developments within Roman Law were radically transformed during the fourth century in a twofold way. The expansion of the Roman empire gave rise to the ius gentium in order to make provision for the legal position of non-Romans within the Roman empire. At the same time Christianity surfaced and provided a starting point for the development of the subsequent Medieval contest between church and state. The culmination point of this struggle between church and state, religion and law, was reached when it was declared in the famous papal Bull, Unam Sanctam (1302) that there is no salvation outside the Roman Pontiff. The subsequent differentiation between church and state since the late Medieval era and the Renaissance moved towards a situation where the state acquired the upper hand. However, neither theoretical accounts nor the actual rise of the modern idea of the just state succeeded effectively to limit state power and secure religious freedom. More recently, the first Amendment of the USA Constitution secures religious freedom but sadly failed in guaranteeing academic (conviction) freedom at public schools. The significance of distinguishing between the jural aspect and the faith aspect of reality occupies a key position in the last part of our analysis. After a discussion of the jural function of both church and state, an account is given of personal freedom of faith as well as collective religious liberty which depends on the structural difference between public law, civil private law and non-civil private law (i.e. the internal sphere of competence of nonpolitical societal entities). This analysis crucially depends upon the modal sphere-sovereignty of the jural and certitudinal aspects of reality, guaranteeing their mutual coherence and irreducibility. These aspects also guarantee the internal legal spheres of competence of collective faith communities and collective state communities, by respectively acknowledging the qualifying role of the faith aspect in the case of religious communities and the qualifying role of the jural aspect in the case of states. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic started spreading around the globe towards the end of 2019. In this mostly autobiographical reflection on the effects of the pandemic, vision and seeing are used as metaphors to create a narrative discerning different reactions and perspectives in a local and wider context. This narrative is augmented by excerpts and paraphrasing of literature originating during previous disruptions and times of uncertainty. The author uses examples from the Second World War, the Soviet Union in the 1950s, the civil war in the Balkans in the 1980s, and 9/11. The article consists of four sections. First, some medical and epidemiological perspectives are provided; secondly, the author's immediate milieu is described; thirdly, perspectives of places further afield are depicted, and lastly, a reflection on the pandemic and the future. The author concludes with thoughts on Christian faith, challenging believers to hold on and persevere, despite not seeing the final outcome of this disruption. [ABSTRACT FROM AUTHOR]

Christiaan Willem Hendrik van der Post (1856--1914) was a remarkable writer whose work on the life of Dutch protestant settlers constitutes an important contribution to the understanding of faith and race among the Boers in 19th century South Africa. Unlike the prevailing values of the Victorian age in England, Van der Post's book on the Voortrekker epoch, Piet Uijs or the suffering and struggle of the Voortrekkers in Natal does not in any way endorse or promote a racist outlook on colonial settlement in Africa, but instead tells a story of faith, humility, courage and the rule of law. Van der Post was a man of many talents. He contributed to the Republic of the Orange Free State as a teacher, farmer and historian. In the period before the Anglo-Boer War he established one of the largest law firms in the Free State. He always remained a Dutchman, with a calling in Africa. For many years he was the Dutch consul in the Orange Free State, based in Fauresmith, as well as a member of the "Volksraad" (Parliament) of the Orange Free State for this district and a collaborator of president Steyn. He also served as the "Volksraad's" chairman for a year. During the Boer war he became commandant of the Boer forces in the south and east of the capital Bloemfontein. Even after nearly all his men had surrendered, he continued to fight, reassembled a commando and was eventually captured in the Transvaal. Van der Post was a man of principle. After the war he only returned to the Free State when he could do so without pledging his allegiance to the British Crown. This article argues, departing from his book Piet Uijs, that Van der Post's faith was decisive for his outlook on life. In Voortrekker leader Piet Uijs he recognised similar principles: a reformed conviction that viewed life from a theocratic perspective. God was the sovereign creator to whom all men owed obedience. His Laws were right and following His guidance was commendable, even if obedience did not result in material gain or social success. His chronicle on Piet Uijs shows that faith, humility and righteousness have an intrinsic value that continue to inspire other people and subsequent generations. A true Christian leader is capable of independent judgement on the basis of the principles of God's Word. As far as these were concerned, faith was the substance of things hoped for, the evidence of things that could not be seen as yet (Hebrew 11:1). Like the heroes of faith in Paul's Epistle to the Hebrews, it may be said about the main characters of Van der Post's story that "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth" (Hebrew 11:13, KJV). Van der Post's interpretation of this episode of the Great Trek is a far cry from the nationalistic mythmaking of later generations (e.g. Gustav Preller). Racism does not play a role in this book, and unlike his English Victorian contemporaries, Van der Post cherishes optimistic expectations of faith and ultimate civilisation for the pagan tribes of Africa. His chronicle of Piet Uijs's enterprise ends in a complete failure for the latter, yet it was nonetheless inspirational as a compass of faith, brotherly love and an unselfish commitment to the rule of law [ABSTRACT FROM AUTHOR]

The term "nihilism" is often used as an invective to blame a person or a way of thinking. If used in that way there would be a simple opposition between "nihilism and morality". That opposition could maybe point to a practical problem, but certainly not to a theoretical one. If however, we follow Fr. Nietzsche's analysis of what he calls "the European nihilism" we must conclude that morality is not so much the opposite of nihilism, but rather itself nihilistic. The inescapable nihilistic "catastrophe" (Nietzsche is never afraid of big words) arises as soon as morality discovers its own nihilist features, which - according to him - is happening at present. The problem indicated in the title refers to the question what could be the result of this self-undermining discovery; and if morality survives - as it seems to be the ease - how is this at all possible? In my elaboration of this problem I focus on a particular element of our moral tradition. That tradition can in general be summarized in the three well-known ethical positions: utilitarianism or consequentialism, Kantianism or duty-ethics and eudaimonism or virtue-ethics. In the historical development of the latter, the introduction of Christianity in Western culture was responsible for some additional virtues that were strongly different from the Greek ones. These explicitly religious virtues seem - strangely enough - nevertheless to survive in our present secular context. The question how this survival is possible is being stressed in the article by describing our contemporary situation in the light of Nietzsche's analysis of nihilism. For Nietzsche "nihilism" refers first and foremost to the platonic-christian tradition in which reality is denied or "annihilated" through the fictitious construction of a "true world". This annihilated world can, however, also itself be called "nihilistic", in the sense that this world (this "reality" which is denied by the platonic construction) is characterized by chaos and absurdity. The event of the so-called "death of God" is the collapse of the imaginary construction of the Christian-platonic world. This event characterizes the present age according to Nietzsche. Literary imagination since the 19th century gives us a picture of what it would mean to live in this situation. If we cannot live without morality, what would living under these nihilistic conditions mean? Nietzsche explains why nihilism is a catastrophe, but nevertheless, at least for the time being, remains unnoticed to most people. In a certain sense God seems to survive his own death: platonic philosophy survives in the sciences as Christian morality does in contemporary humanism. But this survival is only relative and temporal. Sooner or later, the catastrophe will break through. Although Nietzsche sometimes speaks of an overcoming of nihilism, he does not seem to be able to conceptualize what that would consist of Nihilism is, according to him, the inevitable result of a process in which the platonic-Christian structure (most clearly in the form of its "will to truth") undermines itself. The philosopher who understands and describes or even promotes this process cannot get any further than becoming himself the incarnation of the problem that he describes. But Nietzsche's self-descriptions seem to show that this paradoxical or even contradictory identity of the philosopher has a positive reverse side. On the one hand it is the untolerable aporia of not being able to believe in those fictions that one needs in order to live. On the other hand, however, it appears as the continuing attachment to those values and virtues that were undermined. Maybe we can still adhere to even the Christian virtues in a kind of parasitic attitude. [ABSTRACT FROM AUTHOR]

Loneliness has been defined as a condition that is characterised by subjective feelings of social pain and/or isolation. It may also involve the longing for more social interaction than being experienced at a certain time. Loneliness is thus a social construct. Although loneliness affects such a large part of the population that it is regarded as a universal phenomenon and as part and parcel of the human condition, the pain associated with loneliness may have serious consequences. Various studies indicate that young people (particularly those between 18 and 25 years of age) are especially prone to loneliness and that they should accordingly be the focus of new studies on the condition. At the root of their isolation lie the uncertain political situation, the lack of leadership in the country, a high incidence of child abuse, rape, sexual abuse, incest and violence. A hazard of social isolation is that it has been found to be a risk factor for a wide variety of problems, such as high levels of psychological stress, negative affect and consequent poor psychological well- being which lead to depression, suicide, animosity, alcoholism and psychosomatic illnesses. In other words, loneliness has both physical and psychological implications, many of which could be long term. Although it is impossible to prevent loneliness, the condition may be alleviated by cultivating social awareness on the prevalence and consequences of loneliness and doing research on the effect and influence of culture and the community on the prevalence and alleviation of loneliness. (Most current research focuses on the individual and does not consider the complexity of the South African context.) A range of factors influence the extent of people's loneliness in South African society where many cultures and races may deal with the phenomenon of loneliness in different ways. Rokach's (1988) model of the predictors of loneliness is the basis for the identification of factors that cause and contribute to loneliness. This model is subdivided into three broad categories that influence the feeling of loneliness: problems with relationships, traumatic, experiences and personal and developmental variables. These categories may be subdivided into eight factors that increase loneliness. Although this is a holistic model, other factors that were not mentioned by Rokach were included in order to make the study more complete. In this study the following predictors of loneliness are discussed: • Personality: The following factors that contribute to loneliness are mentioned in this article: anxiety, an inability to assert oneself and hyper-sensitivity. A poor self concept, an external locus of control and shyness are other aspects of the personality that contribute to loneliness. Additional characteristics have been found to be common among lonely people: isolated people are generally suspicious, imaginative, radical, self-sufficient, tense and dominating. They are also more emotionally mature, are inclined to feel guilty and are less sociable than others. • Affect: Loneliness is linked to negative affect and is typified in conditions such as depression, boredom, hopelessness, aggression, stress, anger, restlessness and tension. • Depression: A complicated vicious circle makes diagnosis tricky: people with poor social skills are more inclined to become depressed and yet depressed people are inclined to be lonely. The differences between loneliness and depression are explained. • Problems in relationships: A lack of feelings of belonging, support and intimacy caused by poor communication promote loneliness. Social estrangement and separation and rejection also contribute to loneliness. • Marital status: Married people usually feel less lonely - but this is not the case when marriages are unfulfilling. Loneliness in marriage is linked to a lack of intimacy. • Major changes that promote social isolation consist of events such as leaving home, a new career, separation from loved ones, breaking off a major relationship and moving house. • Illness or physical disability may lead to limited contact with other people. Research indicates that HIV/AIDS and eating disorders isolate the sufferers from social contact. • Religious faith correlates negatively with loneliness. However, religions with strict behavioural prescriptions are likely to isolate individuals from free social interaction. This could result in loneliness. • Academic achievement: Research indicates that students whose academic performance is poor are more likely to be lonely. • Leisure activities that alienate people from each other are watching television and surfing the Internet. While it is impossible to avoid loneliness completely, it may be alleviated. The recommendation is made that contributory factors towards loneliness should be investigated because knowledge of these may substantially lessen the impact of loneliness on people's mental health status.Such knowledge should be available to therapists and psychologists so that preventative programmes may be designed and implemented, particularly to assist in the prevention of suicide, substance abuse and stress. This will contribute to an improved quality of life, productivity and health for those afflicted and particularly for South African youth. [ABSTRACT FROM AUTHOR]

This article is a reflection on the theological-political problem (i.e. the question about the relationship between religion and politics) in modern society. It presupposes that this problem was created by modernism. Because modernism distinguished in a reductive fashion between religion and politics, modern society was left with the burning question of how to mediate between them. The first part of the article focuses on a critical appraisal of the modern distinction. In different sub-sections it is argued that the modern distinction led to a reduction in meaning of both the religious and the political. However, the modern distinction cannot be maintained. Contrary to the modern distinction it is argued that the political is always already infiltrated by the theological. Modernism cannot deliver on its promises. In the concluding section the argument is raised that the theological-political problem can be addressed if we as are willing to listen to the voice of tradition. According to tradition, desire (eros) reaches out from the lowest to the highest levels of reality. The relationship between the political and the theological is inscribed within the erotic curve of desire. While eros reaches out to and also finds fulfilment in active political participation, this does not represent the end of its journey. Eros even reaches further, to the transcendent realms of philosophical contemplation and theological wisdom. In the concluding sections it is argued that both the political and the religious can again be experienced as glorious phenomena due to their erotic mutuality. Their mutuality is not (pace modernism) an argument against their own integrity, but precisely an argument in favour thereof. [ABSTRACT FROM AUTHOR]

Calvin's treatment in the Institutes of the reality of Christ, of salvation, of the most existential and fundamental questions of being a Christian -- eg. what faith is, how it actually comes into being, how we become aware of it -- is preceded by a chapter on the Holy Spirit and his significance for Christian existence and life. What is known or confessed or experienced of Christ, is effected and realized through the concealed work of the Holy Spirit. Calvin thus intentionally argues the soteriology on the foundation of pneumatology. The Holy Spirit pre-eminently sustains not only the Trinitarian unity and community between the Father, Son and Holy Spirit, but also creates the mutual communio sanctorum between the believers. This communion is an unio cum Christo, determined by Christ. It is though realized by the Holy Spirit, the Spirit of Christ. This Spirit leads us through faith to the light of the gospel. In this way the reality of the whole Christian life depends on the work of the Holy Spirit. In and through the Holy Spirit we are met by the authentic and Trinitarian God Himself. The Trinitarian unity, Calvin argues, is not an undifferentiated identity. The Father, Son and Holy Spirit is unified in a unitas essentiae. The only way to differentiate between Father, Son and Holy Spirit, is possible in terms of the relation (relationes) between the Persons of the Godhead. This differentiation is linked with the pluriformity of the work of God: the Father and creation, the Son and (re)conciliation and salvation. The work of the Holy Spirit is to effectively realize what the Father and Son do. The Holy Spirit is God's activity in action. The only biblical way to understand and comprehend this is along a Trinitarian-theological line. The Trinitarian relation can only be apprehended in pneumatological categories. Calvin develops his pneumatology accordingly in two directions. 1. Re-creation/regeneration and salvation. The focus here is on the work of the Spirit in the sphere of faith and the Christian congregation. Sanctification and faith are seen as specific concretizations. The Spirit, effectuating the Christ-event, is also designated as the „Spirit of Sanctification" („Geist der Heiligung"; Spiritus sanctificationis) and distinguished from the general operation within the context of creation. The Spirit of sanctification shows itself as the root and seed of the heavenly life within us which, in turn, is only possible because we can believe. Therefore believing is emphasized as the most significant work of the Holy Spirit. After pneumatology the chapter on faith has to follow. Two aspects are of importance. The first is connected to the hermeneutical issue. On what grounds do we know for sure that the Scriptures testify of the living God and that they are not human (religious) words? The certainty of this conviction does not rest upon disputations, Calvin states, but on the concealed testimony of the Holy Spirit. Secondly, Calvin elucidates the work and testimony of Holy Spirit in relation to the Word and sacraments. The praesentia realis of Christ in the Lord's Supper, is a presence through Word and Spirit. The second direction in which Calvin expounds his pneumatology, is related to creation and the sustaining or preserving of the cosmos. In this regard his teaching on the Holy Spirit becomes a Trinitarian bridge to the doctrine of the Providence of God. God's Spirit is obviously the effector providentiae. Consequently the Christian appreciation of reality receives a characteristic and distinctive spiritual foundation. [ABSTRACT FROM AUTHOR]