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Studies have established that promoting financial inclusion in tandem with traditional financial sector policy and regulatory objectives such as financial stability and integrity, and consumer protection requires policymakers and regulators to take into consideration the need to minimise possible trade-offs and to maximise synergies between these objectives. However, current policies on financial inclusion do not provide a specific approach or methodology to assess the impact that these trade-offs and synergies have on new financial inclusion frameworks. This article discusses policies and regulatory frameworks to promote financial inclusion in the last 30 years since the advent of democracy in South Africa and the developing (Inclusion-Stability, Integrity and Protection) methodology to assess the impact that these trade-offs and synergies have on new financial inclusion frameworks. It begins by discussing the financial inclusion framework in the country. It also discusses the financial sector laws that promote financial stability, integrity and consumer protection, and whether these measures include the promotion of financial inclusion. It identifies the need to adopt the evolving I-SIP methodology to ensure that policymakers and regulators balance the importance of promoting financial inclusion against equally important financial sector policy and regulatory objectives, such as financial stability, integrity and consumer protection.

The ability to write according to the conventions and forms of disciplinary academic writing is essential to success at university. Meeting the demands of quality academic writing is a challenge to the increasing number of English Second Language (ESL) students worldwide, from undergraduate to postgraduate level, who choose to study and publish in English. In particular, postgraduate students in South African universities struggle with the rigours of dissertation writing. Drawing on Lave and Wenger’s (1991) theory of collaborative learning in a community of practice (CoP), an exploratory, qualitative inquiry was undertaken to examine the support given by six selected South African higher education institutions (HEIs) to promote the development of academic writing skills among master’s and doctoral students. Data were gathered from a purposeful sample of 10 expert informants through interviews, email communication, and scrutiny of institutional websites. Findings deal with academic writing skills as the core competence necessary for full participation in the academic CoP; the nature of postgraduate student engagement with core members of the CoP, such as supervisors and language experts; and the availability and efficacy of a range of intra-organisational resources, including informal and formal peer interaction with those who have more expertise in writing, books, manuals, visual representations, and technological tools, to develop academic writing among postgraduate students. Based on the findings, recommendations are made for ways in which institutions can strengthen, enrich, and extend the CoP to support academic writing skills of ESL postgraduate students.

This article was motivated by concern for the challenges – on a spiritual level –that secondary school learners in South Africa facein the context of moral decay. It therefore aimsto develop educational strategies that Life Orientation teachers in particular can use to facilitate spiritual intelligence (SQ) in learners,especially when religious and cultural diversity inschools is considered. To this end, a programme to develop SQ was designed based ona literature review, andthen implemented within the framework of socio-constructivism. Purposive sampling was employed to select 10 Grade 11 learners in a secondary school in Pretoria. The programme was implemented with the learners in seven contact sessions over a period ofthree months.To evaluate the programme, a qualitative case study design was employed. Continuous evaluation during implementation wasby means of learnerreflective activities, informal conversation interviews, focus groups, semi-structured interviews, observations and a researcher self-reflective journal. The findings of this exploratory study revealed that certain content and educational strategies can facilitate SQ in secondary school learners. Key words: Spiritual intelligence, secondary school, educational strategies, socio-constructivism Abstrak:Die fasilitering van spirituele intelligensie by Suid-Afrikaanse sekondêreskool-leerders Hierdie artikel is gemotiveer uit kommer oor die uitdagings van ’n spirituele aard en binne die konteks van morele verval, waarvoor sekondêreskool-leerders in Suid-Afrika te staan kom. Die doel was dus om onderrigstrategieë te ontwikkel wat veral Lewensoriëntering-onderwysers kan gebruik om spirituele intelligensie in leerders te fasiliteer, met in agneming van godsdienstige en kulturele diversiteit. Met dié doel voor oë is ’n program om spirituele intelligensie te ontwikkel uit die literatuur ontwerp en geïmplementeer binne die raamwerk van sosio-konstruktivisme. Doelbewuste steekproefneming is gebruik om tien Graad 11-leerders in ’nsekondêre skool in Pretoria te selekteer. Die program is met die leerders geïmplementeer in sewe kontaksessies oor ’nperiodevan drie maande. Om die program te evalueer het die studie ’n kwalitatiewe gevallestudie-ontwerp gebruik. Kontinue evaluering is gedurende hierdie tyd gedoen deur middel van aktiwiteite wat leerder-refleksie stimuleer, asook informeleonderhoude, fokusgroepe, semi-gestruktureerdeonderhoude, observasie en ’n joernaalmet navorser-refleksies. Die bevindinge van hierdie eksploratiewe studie toon aan dat sekereinhoude en opvoedkundige stragtegieë spirituele intelligensie van sekondêreskool-leerders kan fasiliteer. Kernbegrippe: Spirituele intelligensie, sekondêreskool, opvoedkundige strategieë, sosio-konstruktiwisme https://doi.org/10.19108/KOERS.80.2.2228

Internationally and in South Africa there is great pressure on academics to obtain doctoral qualifications. A doctorate helps to facilitate full membership of academic communities and develop academic identities. Thus, this article investigates the identity development of academics who have been enrolled for their doctoral degrees for a few years. The article is written from a postmodern perspective. The situated learning theory and symbolic interactionism were used as conceptual frameworks. By means of a narrative enquiry research approach eight interviews were conducted. Thereafter, three narratives were selected for follow-up research with the participants. From the findings, three major themes emerged with implications for universities and for postgraduate supervision. These themes are: (1) socialisation into the language and values of a stable disciplinary and/or institutional community of practice; (2) internal–external dialectic of identification (self-definition and definition of oneself offered by others) to find meaning and build self-esteem, and (3) role-taking and role-conflict.

As an introduction to the general theme “The kingdom of God”, this article presents an overview of the second petition of the Lord’s Prayer. This is done under the following headings: the setting, the aspects, and the guidelines of the petition. The setting shows the very close relation among the first three petitions as pertaining to God’s cause, and the priority which his kingship should have in our prayers. In turning to God in our prayers, we turn away from ourselves. Thus prayer is part of our sanctification. The aspects treated in this article are, firstly, that the second petition is a prayer, implying our helplessness and destitution; secondly, that it concerns God’s kingdom, not ours, thereby undercutting every form of modernism, Social Gospel, political theology, and progressive ethical ‘goodness’ of man; thirdly, it is a petition that the kingdom may come, which happens mysteriously, in God’s time, in our history, and according to Scriptures. In the guidelines it is argued that, in order to live responsibly as Christians, we must know our time, ourselves, and the immutable nature of prophecy.

After introducing the congregation of Geneva to whom Calvin preached, the topic of this paper is discussed under the headings of three questions namely: Why did he preach? How did he preach? and, What did he preach? By answering these questions Calvin's view on preaching is elucidated.

Because of the enmity and even persecution of Protestants by the Roman Church and Roman states during the Reformation, the conduct of Protestants in Roman countries became a topical issue - indeed an existential issue of life or death. In these circumstances many Protestants tried to compromise their faith by partaking externally in the Roman rites, especially the Mass and parochial Mass, in order to safeguard their existence. The first of the Four Sermons (Quatre sermons, 1552), addressing this existential question, is presented as an example of the topicality of Calvin's preaching. Having analysed some key words in Calvin’s exposition and application of his text (Ps. 16:4-6) it is concluded (a) that Calvin puts the Gospel squarely in the midst of the daily life of his congregation, (b) that his accent on the body contradicts the popular notion of Calvin's “spiritual tendency” and (c) his rejection of the Mass rests on the biblical message of the unique atonement of Christ, once and for all.

Since the rise of liberal theology the Hellenizalion of Christian dogma has been stated over and over again. The thesis was first propounded by Schleiermacher, and the cue was taken up by Harnack. An echo of the thesis was heard in the works of the fathers of modern Calvinist philosophy, though with marked differences between Vollenhoven and Dooyeweerd. Two to three decades ago the (supposed) fact of the Hellenization of Christian dogma was reversed into an anti- Greek slogan by liberation theologians: We must think in the Jewish mode (i.e. monist, functional, concrete) instead of the Greek mode (dualist, static, abstract)! This simplistic slogan is countered by the question: If there were in New Testament times Palestinian Jews and Hellenistic Jews, what then, is the "Jewish” mode of thought?

Theology is not a neutral science but should be embedded in the ser­vice of the Church. A close relation between theology and the church is clearly visible in the history of the early church until the era of the Reformation. The disintegration of religion and culture (church and world) during the Renaissance received new impetus from the En­lightenment. Consequently, the tie between church and theology was to a large extent dissolved and theology progressively became a ‘wordly ’ rationalistic enterprise, as a concomitant to what happened in the arts (l'art pour l'art). In this context the problems of defining theology and science are discussed and the popularity of modern scientific theory is uncovered. Finally it is argued that the basis (grondslag) and object for Reformed theology can only be the Word of God

In South Africa, the issue of empowerment or disempowerment in student–supervisor relationships has not been adequately addressed. Research for this article therefore aimed at determining how students are empowered or disempowered in their relationships with their supervisors. The conceptual framework for the research comprised social constructivism, critical pedagogy and theory on the empowerment of students. In the phenomenological case study, 15 master’s and doctoral students with 9 different supervisors from one college at the University of South Africa, and who had recently graduated, were purposefully selected for interviews. The findings of the study revealed that the students were not always empowered through sustained two-way communication in a supportive environment. In order to empower students, supervisory styles need to change from power-centred to facilitationcentred supervision. The study also showed that many supervisors found it difficult to adopt this style in a distance-education environment. The study is significant for generating a model that illustrates the interaction between various forces related to supervisory practices. Some recommendations for improvement were made.

The shift of attention from the Bible text to the recipient in modern ho­miletics is i.a. due to the deep influence of some 'auxiliary sciences' on homiletics, especially linguistics, with its reception theory. The effect of this paradigm shift is illustrated by means of some examples from modern sermons and sermon-sketches. The incisive character of the paradigm shift becomes apparent when set against the background of text-oriented homi­letics of traditional reformed theology. Finally, some dogmatic and confes­sional pitfalls of modern homiletics are briefly mentioned.

The theological roots and structure of the Heidelberg Catechism: An overview Some theological roots of the Heidelberg Catechism are considered by taking into account possible viewpoints borrowed from existing Reformed catechisms and prominent sixteenth-century Reformers. Contributions of members of the committee that compiled the Heidelberg Catechism are also pointed out. The structure of the Heidelberg Catechism is etched against the background of the catechisms of Luther and Calvin.

To ascertain the influence of Calvin on the Heidelberg Catechism has been complicated by at least three circumstances: (1) Olevianus' acknowledge­ment that the catechism was the work of many pious people from Switzer­land: (2) the fact that many facets of the Catechism's content were common currency during the 16th century; (3) the obvious independence of the Reform movement in the Palitinate. In this article it is argued that the typical Calvinian accent on the three-fold office of Christ as reflected in the Heidelberg Catechism is perhaps the dearest example of Calvin’s influen­ce. Yet even in this respect the Heidelberg Catechism retains its own cha­racter by condensing Calvin's exposition of the triplex munus in his Genevan Catechism.

The development of inexperienced researchers is crucial. In response to the lack of research self-efficacy of many previously disadvantaged individuals, the article examines how mentoring can enhance the research self-efficacy of mentees. The study is grounded in the self-efficacy theory (SET) – an aspect of the social cognitive theory (SCT). Insights were gained from an in-depth study of SCT, SET and mentoring, and from a completed mentoring project. This led to the formulation of three basic principles. Firstly, institutions need to provide supportive environmental conditions that facilitate research selfefficacy. This implies a supportive and efficient collective system. The possible effects of performance ratings and reward systems at the institution also need to be considered. Secondly, mentoring needs to create opportunities for young researchers to experience successful learning as a result of appropriate action. To this end, mentees need to be involved in actual research projects in small groups. At the same time the mentor needs to facilitate skills development by coaching and encouragement. Thirdly, mentors need to encourage mentees to believe in their ability to successfully complete research projects. This implies encouraging positive emotional states, stimulating self-reflection and self-comparison with others in the group, giving positive evaluative feedback and being an intentional role model.

Christian literature about the New Age seldom accentuates its esoteric character. Yet, esotericism has been part and parcel of the new world view since its inception in theosophy. In dispensing occult knowledge, New Age adepts confront Christianity with an alternative religious knowledge: experiential knowledge versus revelational knowledge. This esoteric knowledge claims to unveil the hidden background of present world developments. Its cultivation needs different, anti-ecclesiastical forms of worship and Scriptural interpretation. The inherent pantheism of New Age, however, doctrine implies an irrational dialectic, rendering it questionable. A Christian compromise with the New Age, a virtual mirror image of Christianity, is not possible.

Luther’s translation of Psalm 22:22 reads: "Deliver me from the unicorns" (errette mich von den Einhömem). This translation arouses curiosity for it is common knowledge that the unicorn has never existed but yet figures as a prominent symbol of the New Age. Besides, the Hebrew word means antelope, buffalo, or wild bull. The question thus arises why the Hebrew re'em was translated by Luther with unicorn While the official Dutch translation of 1633 (Statenvertaling, translated according to the title page from the original languages) gives the same translation as Luther, the obvious deduction was that the unicorn was such a powerful symbol in 16th century Europe that it slipped into the Bible translations. However, Calvin, tending even less than Luther to allegory and non-literal interpretation, also mentions the unicorns in his commentary on Psalm 22:22. This renders Jerome’s Vulgate suspect and, indeed, the Vulgate translates the Hebrew word with unicorns. The next stop was the translation of the Septuagint, which reads monokeros. In this way the cultural background as a possible explanation of this translation shifted from the 16th century to the first centuries B.C.

In this article theosophy is viewed from three perspectives: (i) its founding and essential doctrines; (ii) the question of its relation to Western culture; (iii) the continuation of theosophical ideas - on both the organized and spontaneous levels. While these characteristics came to the fore during the first half of our century, they link theosophy to the resurgence of the New Age Movement. In conclusion it is slated that the New Age Movement is, despite some new slogans, symbols and accents, essentially a revitalization of theosophy.

The kairos of the New Age movement: A cultural historical outline The precursor of the New Age movement was theosophy. With the foundation of the Theosophical Society (1875) certain basic ideas inherent in Western thought were restated in a new context. In the cultural climate of the 1880s notions of a subjective, anti-positivist stance, tending towards mysticism, were common, especially among the symbolists. In this respect the symbolists were reflecting a cultural and intellectual climate that facilitated the emergence of theosophy. In our century two currents have led toward the New Age movement: firstly, the persisting influence of theosophists especially that of Bailey and, secondly, the intensified statement of symbolist ideas and ideals.

This article reports on the mentoring of novice researchers, in particular of women and black academics, at a South African higher education institution. The model used for mentoring was informed by a “communities of practice” perspective which used situated and constructivist learning theories as a conceptual framework. One mentor and eleven protégés were involved. The protégés were divided into three groups of two, four and five participants each. Each group functioned as a community of practice (CoP) and embarked on a research project of its own choice. The purpose of the study was to evaluate the mentoring model, and therefore it explains the participants’ views of their learning and development from a CoP per-spective. Data were collected by means of interviews and observation. The findings indicate how the development of the protégés from legitimate peripheral to more central participation was influenced by the university context, activities and rela-tionships in each CoP, and participants’ individual dispositions. Recommendations to improve the model and for further study are made.

The Catechisms of Calvin (1545) and of Perkins (1590) – some comparisons A comparison between Calvin’s Geneva Catechism (1545) and the Catechism of William Perkins, “The foundation of Christian religion” (1590), shows striking differences. These cannot be explained by means of an “anti-Calvinist” stance on the part of Perkins. On the contrary, Perkins regarded himself as a follower of Calvin, which means that a subtle shift occurred within the doctrine of the Calvinist tradition towards the end of the sixteenth century. A comparison of the two catechisms is used here to illustrate the change. By way of introduction com-parisons are made about the addressees and the content of each catechism. With the importance of the Reformation’s “sola fide” in mind, the central issue in this article concerns a closer look at the concept of faith in both catechisms.

Although 17th-century Calvinism intended to be faithful to Calvin its theology reveals some significant changes from the thought of the Genevan reformer. These differences manifest themselves not only in dogmatic and ethical expositions, but also in catechisms. To illustrate this, the catechisms of Calvin and Perkins are compared with regard to certain aspects - in particular as regards the doctrine of God the Creator. It is argued that even late 16th-century theology had started to change the course of development towards its modern direction in which the importance of the human factor has gradually increased with the result that theology eventually can be seen as part of anthropology. In conclusion a few reasons for this development are suggested.

Wood in his bread! Something about Calvin’s use of Scriptures In his discussion of the Lord’s Supper Calvin refers in one instance (Inst 4.17.15) to Jeremia 11:19. In this article, attention is given to Calvin’s representation of a part of the text. Says Calvin: ‘The prophet complains that wood was placed in his bread, intimating that by the cruelty of his enemies his bread was infected with bitterness....’ In the Revised Standerd Version Jeremia 11:19b reads: ‘Come, let us destroy the tree with its fruit.’ This discrepancy is explained by discussing the difficulties in translating the Hebrew, and some conjectures that have been proposed to overcome these difficulties.

The scientific character of theology was generally safeguarded by the demand that theology should have a sound philosophical foundation. This still holds true today. The result of this demand is presented here by means of a general overview of the influence of philosophy on theology since the Aufklarung. This is followed by an example of a structuralist exegesis, highlighting the various philosophic, linguistic and psychological motives active in this process. Thirdly, the question about the reliability of scientific knowledge is raised against the background of the modern trend towards relativism. The article concludes with a few guidelines - both negative and positive - for reformed theology.

One witness, no witness: the origin and meaning of the legal rule of multiple witnessess The practice of calling various witnessess to testify in court is so well known that it is taken for granted. Calvin even says that God “has naturally inscribed this law upon every heart”. Yet, in administering justice, it has not always been acknowledged and applied, thereby causing in many cases justice not to prevail. In searching for the origin of this vital rule, one has to go not to the Greeks or Romans, nor to the Babylonians or Persians, but to the Bible. It was given by God to Israel in establishing the truth and administering justice. It was a common rule during New Testament times and left its indelible stamp on the writings of the New Testament. In the fourth century it penetrated Roman law and eventually became part of Roman Dutch Law. One should respect the biblical meaning of terms like “witnessing” and “witness” as reflected in jurisprudence and reject the seemingly pious, but dubious practice endowing these terms with a spurious connotation.

The purpose of the study reported in this article was to determine whether dream analysis can provide insight into the emotional problems of female adolescents. Opsomming Die doel met hierdie studie was om te bepaal of droomontleding insig in die emosionele probleme van adolessente dogters kan verleen. *Please note: This is a reduced version of the abstract. Please refer to PDF for full text.

This article reports on an investigation of factors that influence self-actualisation during retirement. Opsomming In hierdie artikel word verslag gedoen oor ‘n ondersoek na faktore wat self-aktualisering gedurende aftrede beïnvloed. *Please note: This is a reduced version of the abstract. Please refer to PDF for full text.

The dark side of the Enlightenment The complex concept “Enlightenment" was ambiguous, even in the time of its inception in the 18th century. As such, it was ambivalent, revealing a dialectical tension between rational-irrational, and Christian-antichristian. The sunny face of the Age of Reason is well known: its rational, scientific, and "Christian" side. Its other side - dark, irrational, and antichristian - is less often explicated While mentioning aspects of its irrationalism, its antichristian character forms the focal point of this article. The Enlightenment was "Christian" in the sense of formulating Christian truth simply a little more "rationally"; yet "antichristian” in the sense of trading in Christianity for classical culture. Voltaire is called as a witness to this tension, and especially to the antichristian nature of this epoch. Since the rise of the Enlightenment Protestant churches in particular have displayed a disturbing openness towards this movement, embracing its (essentially antichristian) scientific ideals to promote Christian truth. The results of this impossible synthesis are seen, among others, in the tension between theological lecture room (reason) and pulpit (faith), and in the Western churches' (often) uncertain witness to Biblical truth. The dead end in which the mainstream liberal Enlightenment theology finds itself, is illustrated by the contradictory statements of theologians during the past fo u r decades about angels - statements which incurred the contempt of natural scientists like Tipler, Weinberg and Feynman. To see the dark side of the Enlightenment is a challenge to believers (including theologians) to reconsider their allegiance to its scientific ideals and to rethink their position as witnesses to the truth, which is in Christ.

Reformation as restoration of the true service of God - some indicators in the work of Calvin and Zwingli In this article an attempt is made to interpret the 16th century Reformation from a rarely mentioned, yet very real perspective, viz., as a restoration of the true service of God. It is indicated that the true service o f God is an overarching concept, encompassing more than simply an ecclesiastical reform, or a return to the Bible. Besides these aspects, true service o f God implies the renewal o f life with all its social, economical and political overtones, which cannot be discussed in full in an article. Data drawn from some works o f Calvin and Zwingli will hopefully prove the validity o f this perspective and offer Christians in the "new South Africa" thought-provoking ideas which should be put into action.

Some points of Stoker’s criticism of the Philosophy of the Creational Ide. Stoker had appreciation for many aspects of the Calvinist philosophy of Vollenhoven and Dooyeweerd, as is evident inter alia from his articles in Die Wagtoring (1932-1933) and in Koers (1937-1941). Yet, he also had some misgivings about the new philosophy. Some of his reservations, illustrating his independence as philosopher, are treated in this article, viz. (I) his criticism o f the 'law-idea’; (2) his rejection o f the notion that theology is a special science (vakwetenskap), and (3) his remarks that some humanistic and idealistic elements are incorporated in the Calvinist philosophy of Vollenhoven and Dooyeweerd. To undercut these deficiencies in the philosophy of Vollenhoven and Dooyeweerd he proposed his Philosophy of the Creational Idea.

The general environmental knowledge of 757 Standard Five and 358 Standard Seven pupils was assessed by means of a self-devised test. For this purpose a sample which consisted of pupils from twelve schools was selected. The sample included children from diverse cultures in different geographical areas and from both ‘departmental ’ and private schools. By means of an analysis of variance it was ascertained that significant differences in knowledge exist among the subgroups in the sample. Pupils from different cultures, types of schools and genders differ significantly in environmental knowledge. Although Standard Seven pupils know significantly more than Standard Five pupils, the achievement levels of both groups were relatively poor. In conclusion some recommendations aiming to improve this level of knowledge are suggested.

In this article Calvin's founding of the College and Academy of Geneva (1559) is discussed against the background of the medieval school system in order to appreciate his part in the renewal of education. Imbibing the humanism of his day, Calvin's engagagement with education reveals common ground with the humanist ideals of his limes. Yet there were fundamental differences: by combining the classical artes liberates with the study of God’s Word, his ideal was not the creation of better human beings through education (the ideal of humanism) but the formation of useful men and women in the kingdom of God, i.e in church and society. Some stipulations of his church order (1541) and Leges for the Academy are placed in the context of his theology. Finally, Calvin’s ideals and contribution to education challenge us to consider our choices for education in a 'new South Africa’.

In verskillende uitsprake wat Luther in later jare in sy ’’Tafelgesprekke” maak, beskryf hy hoe sy hele gang na die Reformasie gedra word deur die nuwe insig in die geregtigheid van God. In ’n sekere sin het die hele reformasie dus op hierdie begrip geskarnier.

Hierdie artikel wil nie ‘wolf, wolf!’ skreeu nie. Die gevaar om dit te doen ten opsigte van ’n beweging soos die ‘New Age’, is beslis nie denkbeeldig nie. Dit is immers streng genome nie ’n ‘beweging’ nie, nog minder ’n vereniging waarby jy as lid kan aansluit. Dit is eerder ’n onsigbare lewensopvatting wat ons huise ongemerk inkom. Juis dit kan ’n mens in die versoeking bring om ’n heksejagtery op tou te sit en die ‘vyand’ agter elke deur te soek. In hierdie artikel word gepoog om die nodige nugterheid te behou.

Wie hom met hierdie tema besig hou, vind ’n allegaartjie uit die teologiese oond. Daarin is bekende (bybels-konfessionele) kos, gelewer deur die voortgaande diskussie rondom Rome en die Reformasie en deur skrywers soos Dantine, Gloege, Montgomery en vele méér vertroudes, wat die betekenis van die Reformasie vir ons tyd opnuut beklemtoon. Ons kan hier selfs die konferensie van die Lutherse wêreldfederasie in Helsinki (1963) noem.

Die hoofbestuur van die GTV het as tema aan my opgedra: ’’Die kragte wat werksaam is in die sosiaalpolitiese strukture en die spanninge wat daarin voorkom in die huidige wêreld”. By die riglyne aan my gegee, word versoek om die situasie soos dit hom voordoen, his­tories te belig en die teologiese en filosofiese agtergronde in die siening en waardering van hierdie wêreld en sy strukture te skets.

Die lesing wat prof. W. H. Velema onlangs voor die GTV in Pretoria oor die moderne teologie gehou het, het opnuut die verwoestende werk van die historisme blootgelê. Die historisme is direk of minder direk verantwoordelik vir die meeste ‘moderne’ teologiese probleemstellinge en teologieë: vir die kwessie van ‘inhoud en verpakking’, vir die ‘tydsgebondenheid’ van die Skrif, vir ‘gemeente- teologie’ vir die teologieë van die rewolusie, die hoop ens.

Die probleem van die Skrifgesag het die (teologiese) geeste nog altyd in beroering — vandag (ná die Aufklarung!) nog meer as gedurende die sestiende eeu. Gedurende die laaste paar jaar is ons in Suid-Afrika hardhandig uit ons isolement geruk en skielik lewensgroot gekonfronteer met die probleem van die Skrifgesag.

Die tema is nie deur my gekies nie maar aan my opgedra. Ek het nadere besonderhede by my opdraggewers ingewin, en is ingelig dat dit gaan om die probleem: Waarom kom die leer, wat tegelyk belydenis is, nie déúr nie: waarom vind dit nie aanklank by die lidmate nie?

Wanneer ons enkele perspektiewe vanuit die Reformasie op ons huidige lewenssituasie probeer verkry, kan daar twee foute begaan word. Ten eerste kan die Reformasie (en ook die Reformatore) verabsoluteer word.

Die tema is met opset so geformuleer, want om hier te praat van ’n (formele) ‘inspirasieleer’ of ‘inspirasieteorie’ van die reformatore sou ’n anachronisme wees. Dat die Skrif deur God ingegee of geïnspireer is (die Vulgaat vertaal die Theopneustos van 2 Tim. 3 ; 16 met divinitus inspirata), het die kerk van die begin af geglo.

’n Filter is ’n opvanger. Dit kan dien as ’n suiweraar wat die onsuiwerhede in vog of water opvang en terughou. Dit kan egter ook dien om ligstrale van ’n bepaalde golflengte op te vang en weg te hou van die oë of van die lens van ’n kamera. Hierdeur word die beeld of omgewing wat ek sien of fotografeer, gekleur. Ons gebruik die woord filter hier in lg. sin, hoewel die meeste mense dit nie as sodanig wil sien of erken nie, maar meen om dit bloot as suiweraar te gebruik.

Ons beperk ons, soos die opskrif aandui, tot enkele, min of meer losstaande ‘opmerkinge’ oor die eerste hoofstuk van Calvyn se derde Institusieboek. Die leser wat 'n glashelder opsomming en 'n noukeurige analise van die hoofstuk verwag, gaan dus teleurgestel word! Nietemin kan daar ook uit 'n kursoriese beskouing interessante lig op hierdie so belangrike hoofstuk van die Institusie val.

In die kerkgeskiedenis word Bucer gewoonlik in enkele paragrawe klaar ‘behandel.’ Dan word daar onherroeplik 'n punt geplaas en word voortgegaan met die res van die kerkgeskiedenis. Weinig of geen lyne word getrek van Luther na Bucer en van lg. na Calvyn nie.

Ek voel my tog gedronge om in alle beskeidenheid enkele opmerkings te maak oor die artikel van my vriend ds. Ph. Snyman (vgl. In die Skriflig, Jaargang 6, nr. 23, Sept. 1972). Daar staan mooi dinge in sy artikel oor die Dordtse Leerreëls en die opkoms van die moderne humanisme met hul bevraagtekening van die Konfessie.