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Oor die teologiese inhoud van die Belydenis van Belhar – DJ Smit

Written by Webmeester on . Posted in Akademiese bydraes

‘n BLIK OP EENHEID, VERSOENING EN GEREGTIGHEID 1986 EN 2011

Departemente Ekklesiologie en Dogmatiek, Fakulteit Teologie, Universiteit Vrystaat 2011

Die betekenisvolle aan enige Protestantse belydenisskrif is inderdaad die teologiese inhoud. Belydenisskrifte is en word altyd gebore in spesifieke sosiale en historiese omstandighede. Die politieke en kerklike konteks bied feitlik altyd die konkrete aanleiding waarom belydenisskrifte ontstaan. Dit geld van haas elkeen van die veel meer as honderd belydenisskrifte wat vroeg reeds binne die Gereformeerde gemeenskap en tradisie gebore is, asook van die belydenisse wat daarna geskryf sou word, omdat só ‘n reaksie van die geloof op spesifieke politieke en historiese uitdagings telkens deur sommige as noodsaaklik beleef is. Dit geld van die Geneefse Kategismus, van die Franse Geloofsbelydenis, van die Nederlandse Geloofsbelydenis, van die Heidelbergse Kategismus, van die Skotse Konfessie, van die Dordtse Leerreëls, van die Westminster Konfessie – en dit geld ook van die Teologiese Verklaring van Barmen, van die Confession of 1967 van die Presbiteriane in Amerika, van die Brief Statement of Faith van die PCUSA en van die Belydenis van Belhar.

Met dank aan Danie Mouton, Grens-pos.

Can justice be embodied in sexist language? A challenge to the Confession of Belhar – C Landman

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NGTT DEEL 47 NOMMERS 1 & 2 MAART & JUNIE 2006

This article poses the question why the Confession of Belhar was not written in inclusive language, since it was accepted at the 1986 synod of the Dutch Reformed Mission Church, which succeeded the 1982 synod where women were restored to the office of minister. It argues that the concept of justice is presented at an advanced level in the Confession of Belhar; however, it is regrettable that in this confession justice is embodied in sexist language. The article suggests certain changes in the language of the Confession of Belhar in order to include women. Furthermore, it explores possible ways in which a confession with healthy insights into justice, such as the Confession of Belhar, can enhance the political and social wellbeing of women by reflecting the interconnectedness of people in its use of inclusive language.

Met dank aan NGTT vir die verlof om die artikel te plaas.

Historical overview of the Barmen Theological Declaration of 1934 – W Krötke

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NGTT DEEL 47 NOMMERS 1 & 2 MAART & JUNIE 2006

This article places the Barmen Theological Declaration against the backdrop of nationalist socialist rule and the way it was supported by the so-called “faith movement” of the “German Christians”. Reference is also made to the resistance to it by the “Confessing Church.” The fact that the six theses of Barmen (as “Protestant truths”) follow the style of a reformatory confession is reiterated, but it is also argued that confessions always need to be tested in the light of Scripture, hence the need for the church of Jesus Christ, as church in the world, to go “with Barmen and beyond Barmen.” The article also refers to the interpretation history of the phrase “the one Word of God” in the famous first thesis of Barmen. In the last section four cursory remarks are made about the possible enduring implications of the Barmen Declaration. It is emphasised that freedom serves as a keyword in the Declaration, expressing the special profile of the church of Jesus Christ.

Met dank aan NGTT vir die verlof om die artikel te plaas.

Belhar. A transforming and dignifying tradition? – N Koopman

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Theological Society of South Africa – Annual meeting – 2010

This paper discusses the transformative and dignifying potential of the so-called Belhar tradition. It is argued that the Belhar tradition is a contextual and contemporary expression of the broader Christian and more specific Refonned tradition as articulated by, amongst others, John Calvin and Karl Barth. Tradition does not transform in itself. The God to whom its practices, narratives, symbols and communities refer, transforms individuals, churches and societies. The Belhar tradition transfonns individuals and societies into lives of dignity. This dignity is constituted by unity in proximity and hybridity, just reconciliation and reconciliatory justice. The Belhar tradition alerts believers to practices of remembering the vision of dignity, and of courageous self-criticism and public criticism where the vision of dignity is not actualised.

The history of Belhar – JC Adonis

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NGTT DEEL 47 NOMMERS 1 & 2 MAART & JUNIE 2006

This article tells the story of the Confession of Belhar. It traces its origin and describes the events that lead up to the confession. In this regard reference is made to the important role played by students, various church leaders, church communities and church meetings. The way in which the apartheid policy in South Africa constituted a status confessionis for the churches is also described. Furthermore, the article chronicles the development of the concept-confession and the final acceptance of the Confession of Belhar in 1986. The story of the Confession of Belhar is also placed within the context of the broader challenge of church unity and unification. The last section outlines the current status of the Confession of Belhar within the family of Dutch Reformed Churches. Throughout the article there is an emphasis on the fact that Belhar challenges Christians and churches to live out that which they believe and confess.

Met dank aan NGTT vir die verlof om die artikel te plaas.

Belhar ‘gaan oor meer as blote aanvaarding’ – Jana van der Merwe

Written by Webmeester on . Posted in Ander bydraes

Die belydenis van Belhar is soos alle belydenisskrifte nie net ’n dokument wat aanvaar moet word nie, maar met sy teologiese inhoud omarm moet word en in die kerk doelgerig uitgeleef moet word. Só is gister in Bloemfontein op ’n bespreking van dié omstrede dokument aangevoer nadat die NG Kerk se Algemene Sinode pas gevra het dat dit as deel van die kerk se belydenisgrondslag aanvaar word.

Barmen and Belhar in conversation – a South African perspective – DJ SMit

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NGTT DEEL 47 NOMMERS 1 & 2 MAART & JUNIE 2006

Claiming that the South African Confession of Belhar should be understood in the tradition of the Barmen Theological Declaration, the paper points to historical continuities, formal similarities and shared theological viewpoints. A central section therefore focuses on the theses of Barmen, to reflect on the question why Barmen influenced and inspired so many South African Christians in the struggle against apartheid. Afinal section then considers the possible contemporary relevance of Barmen and Belhar by asking three questions concerning their potential impact and influence today, namely if their claims are still regarded as true, how they could be embodied, and whether they could contribute to a new language.

Met dank aan NGTT vir die verlof om die artikel te plaas.

Barmen and Belhar in conversation – a German perspective – W Krötke

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NGTT DEEL 47 NOMMERS 1 & 2 MAART & JUNIE 2006

This article is a discussion of the relationship between the Barmen Theological Declaration and the Confession of Belhar. It is done from the vantage point of the 2001 statement by the Theological Commission of the Union of Evangelical Churches in Germany on the Confession of Belhar from the perspective of the Barmen Theological Declaration. In the first part of the article comments are made on points highlighted in the statement that pertain to the similarities and differences between the two documents, regarding their formal structures, their use of Scripture, and their rejections of objectionable theologies and ideologies. In the second half of the article the comparison is continued, but from the vantage point of each of the five theses of the Confession of Belhar. In this way issues are identified which in future need to be clarified in dialogue on the meaning and importance these documents for the church today.

Met dank aan NGTT vir die verlof om die artikel te plaas.

Belydenis van Belhar: Quia of Quatenus? – Chris Saayman

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Kerkeenheid is ’n Bybelse opdrag. Met die saak waaroor dit in die Belydenis van Belhar gaan, kan moeilik verskil word. Die vraag is egter: Mag hierdie belydenis werklik op dieselfde vlak as die Drie Formuliere van Eenheid geplaas word? Sou ’n gereformeerde gelowige getrou wees aan die Herder deur die Belydenis van Belhar as gereformeerde belydenisskrif te onderskryf?  Die bedoeling van hierdie skrywe is nie om ’n waardeoordeel oor die Belydenis van Belhar te fel nie. Die doel is om gelowig na te dink oor die vraag aan watter vereistes ’n belydenisskrif moet voldoen ten einde gereformeerd te wees én op dieselfde vlak as die Nederlandse Geloofsbelydenis, Heidelbergse Kategismus en Dordtse Leerreëls geplaas te word. Vir alle gereformeerdes, maar in besonder vir elke VGK en NG lidmaat en leraar is hierdie vraag deurslaggewend.

Barmen to Belhar: A contemporary confessing journey – HR Botman

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NGTT DEEL 47 NOMMERS 1 & 2 MAART & JUNIE 2006

The Barmen Declaration (1934) and the Confession of Belhar (1986) have played formative roles in the making and unmaking of ecclesial and political life in Germany and South Africa. Their continuing relevance as contemporary confessions has been seen in the many studies conducted on them internationally and in the fact that churches in other countries have decided to include them in their confessional heritage. This paper pays tribute to these two landmark confessions. I start with a narrative of the emergence of the idea that apartheid is a heresy. This is followed by a discussion of the relationship between Barmen and Belhar. Thereafter, I turn to the question of why the white Dutch Reformed Church cannot yet accept the Confession of Belhar. In conclusion I share some views on the future relevance of the Confession of Belhar

Met dank aan NGTT vir die verlof om die artikel te plaas.

Belydenis, kerkverband en Belhar – PJ Strauss

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NGTT DEEL 46 NOMMERS 3 & 4 SEPTEMBER & DESEMBER 2005

This article departs from the viewpoint that the Dordt reformed tradition regards confessions as documents of agreement in the forming of a denomination between congregations. It identifies four requirements for formulas to be confessions: it should be scriptural, it should formulate key issues of faith, it should not repeat what has already been said in existing confessions and it should enjoy a broader ecumenical approval. Confessions can only have authority on the issues they speak on if it is formulated according to the Bible. The author applies these findings to the South African born Confession of Belhar (1986) and concludes that it can not stand up to every requirement.

Met dank aan NGTT vir die verlof om die artikel te plaas.

Goeie nuus om te bely: Die Belydenis van Belhar en die pad van aanvaarding | Piet Naudé - Johan Botha | Bybel-Media - 'n Omvattende verduideliking van die inhoud van die Belydenis van Belhar, asook van die begeleidende brief wat daarmee saam gelees word. Jy kan dit hier bestel of dit as E-boek koop.
Good news to confess: The Confession of Belhar and the road to acceptance | Piet Naudé - Johan Botha | Bybel-Media - A detailed account of the content as well as the accompanying letter of the Confession of Belhar. You can order it here or buy it as E-book.
Neither Calendar nor Clock: Perspectives on the Belhar Confession | Andrew Murray-Desmond Tutu bekroonde boek van Prof Piet Naudé | Eerdmans: 2010. Jy kan dit oa by Loot.co.za koop.

Kommentaar

Floris knouwds

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Ek sukkel soms om predikante te verstaan. Soos nou weer met “Groep35”. Selfs na ek hul verklaring verskeie kere deurgelees het, het dit my steeds ontwyk wat hulle nou eintlik wou sê. Daarom het ek maar agter die woorde en tussen die reëls probeer lees. En skryf ek vanuit hierdie halfgebakte waarnemings van my:
1. Skynbaar is julle ontevrede daaroor en kry julle julleself jammer dat alles nou nie geloop het soos julle dit wou hê nie. Maar julle sien ook nie kans om by julle oortuiging te staan en soos Luther te sê” Hier staan ek. Ek kan nie anders nie!” Want dalk kan julle inkomste in gedrang kan kom. Daarom sukkel julle om in hierdie beslissende moment ‘n beslissing te maak en daarop te handel.
2. Skynbaar voel julle dat julle nou nie meer die inhoud van Belhar kan verkondig nie. Maar julle kon nog altyd. En julle kan nog steeds. Want die NG Kerk is primêr gebou op die waarheid van die Woord. Die belydenisskrifte is sekondêr! En die Woord praat glashelder en klinkklaar oor versoening, geregtigheid en eenheid. Maar ek vermoed dat julle die “backing” van ‘n belydenisskrif gesoek het omdat julle nie kans sien om soos Luther julle stellings aan die kerkdeur te spyker (“no matter what”) nie.
3. Skynbaar dink julle dat daar net een manier is om die hartsroep van die VGK te respekteer en dit is om die Belhar belydenis ‘n deel van die belydenisgrondslag van die kerk te maak. Ek vermoed dis omdat julle nog nooit gaan sit en soek het na kreatiewe oplossings om ‘n wesenseenheid in die kerk te vestig – in plaas van ‘n organisatoriese eenheid nie.
4. Skynbaar dink julle nog (verkeerdelik) dat die stemming oor artikel 1net oor Belhar gegaan het. Wel, dit het nie! Dit het ook gegaan oor die verbreding van die basis van belydenisskrifte en die nuwe opsie van gerelativeerde (nou begin ek so geleerd soos julle klink, hê?) belydenisskrifte, dit is, belydenisskrifte met ‘n laer waarde wat aan jou keuse oorgelaat word. Dit het ook gegaan oor die indruk dat die proses eerstehandse lidmate (die wat Belhar aanvaar) en tweedehandse lidmate (die wat dit nie aanvaar nie, maar welkom is) in die kerk gaan skep. En as julle ‘n entjie verder gedink het, sou julle dalk ook (soos ek) teen die verandering van Artikel 1 gestem het. Maar om heel ander redes as wat julle blykbaar dink wat agter alle nee stemme lê.
5. Skynbaar reken julle dat ouens soos ek (wat nugter met hierdie goed wil omgaan) nie die nodige geloofsonderskeiding het nie. En/of dat die nodige teologiese gefundeerdheid by ons ontbreek. Daarom kan ‘n “referendum” nie werk nie. Maar, sê nou net die Heilige Gees is aan die kerk in sy geheel gegee… sou dit nie dalk beteken dat die Here ook op ‘n ander manier besig kan wees om met sy kerk te werk as die manier wat julle subjektiewe onderskeidingsproses voorskryf nie?
So: as julle (soos julle sê!) die beginsels van Belhar wil uitleef… Doen dit! Met volle oorgawe. Want dan sal julle dalk ontdek dat daar baie meer ruimte in die NG Kerk is as wat julle dink, dit is, ruimte om gelowiges in die gemeente te begelei om die waardes van eenheid, versoening en geregtigheid orals in hulle lewens te vergestalt. En as julle dít kan regkry, sal julle (sonder Belhar) ‘n werklike bydrae maak wat die kerk van Christus dien. Soos julle sê dat julle graag wil.
So, ek is jammer. En ek wou maar net laat weet: Nee dankie, Ek sal nie my naam by julle lys voeg nie. Ek sal eerder voortgaan om die ouens rondom my te konfronteer met die Bybel se eise vir praktiese eenheid, versoening en geregtigheid. En hulle help om dit ‘n werklikheid te maak – orals waar hulle in hierdie wêreld beweeg.

Dania vd Walt

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So dankbaar dat daar mense is wat die moed van hulle oortuiging het om ruimte te skep vir almal. Ek prys die Here daarvoor

Webmeester

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Jy kan dit op die oomblik net in die kommentaar ruimte doen. Ek sal hoor of daar ‘n sentrale punt is waar name bygevoeg kan word.

Andre Smuts

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Ek wil graag my naam byvoeg. Hoe gaan ek te werk?