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

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

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

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

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

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J. M. Potgieter, A. P. Treurnicht and J. D. Vorster, of ethnic grouping (volk) as one of the distinct spheres in society. They argued that a plurality of ethnic groups is embedded in the created order itself, while Kuyper’s views in this regard are derived from his more organic and historical notion of civilisation. The notion of “sphere sovereignty” as applied to separate political dispensations on the basis of race is also not in line with Kuyper’s understanding of the interaction between these spheres.

Jonker, “Catholicity, Unity and Truth,” in Catholicity and Secession: A Dilemma? ed. P. G. Schrotenboer (Kampen: Kok, 1992), 16–27. ”33 The goals of God’s reign are not served by making all of human life subservient to the church. The institutional church does not have a monopoly over interpreting the significance of the Word of God in matters concerning the state, jurisprudence, the arts and sciences, and civil society outside ecclesial affairs. The secularisation of state and society (which Kuyper endorsed) allows for a rigorously confessional church instead of a state church and thus for Christian political engagement in the public sphere.

Does Barth’s “creation docetism” (Regin Prenter)52 not lead to an ephemeral notion of God’s self-revelation and indeed of redemption itself? 56 For Barth, the emphasis is thus not on the created order (creatura) as the work of God, but on the God who created. That God the Father is the one who created can only be discovered through the teaching of 51 See G. C. Berkouwer, The Triumph of Grace in the Theology of Karl Barth, trans. H. R. Boer (Grand Rapids: Eerdmans, 1956), 54. 52 See R. Prenter, “Die Einheit von Schöpfung und Erlösung: Zur Schöpfungslehre Karl Barths,” Theologische Zeitschrift 2, no.

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