Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary

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160 We are discredited even in the eyes of many governments in our region, not only the Islamic government in Malaysia and Indonesia but also the Singapore government, when the Church expresses herself in areas of social and moral ethics and values. Christian churches of the other denominations feel it unfair that they have been tarred with the same brush as that for the Anglican Church. They are also embarrassed by what is shamelessly practiced by the Church in the North American provinces. Who suffers The evangelization and mission of all the churches in our region suffer. The Anglican Church which has the responsibility to evangelize 400 million people in the nine nations of the province, are the primary sufferers. Our members are at pains to understand the actions of ECUSA and Canada. We cannot defend the actions because those actions are blatantly in violation of the Holy Scripture. Not to defend the actions or to even rationalize them begs the question why we should remain in communion with the churches in ECUSA and the Anglican Church of Canada. The power of the gospel to change and transform lives is the essential part of our faith. This power of the Gospel gives hope and life to the masses in South East Asia who have been disillusioned by the other traditional religions of the land. The innovative teaching prevailing in the West is contradicting the true teachings as revealed in the Bible. Such teachings present a totally different ‘gospel’ and directly undermine the very basis and foundations of our reason to share the Gospel. They are offensive not only to our Bible believing brethren but to all the other faith Communities (Church of South East Asia). Predictably, Western Anglican Church leaders responded, attempting to justify their own twisted position and tried to discredit their own denominational brethren -- saying University of Zululand, KwaZulu-Natal, South Africa
the position held by the non-Western church leaders is rooted in inferior cultural practices. So arrogant men like these spout: “God is dead! Man will decide his own destiny -- what is wrong and what is right. The fools who believe in religious myths only labour to undermine the freedoms given by the Enlightenment. Glory to the Goddess Sophia! Man must walk in the ‘light’ of rationality, not the darkness of myth and superstition. Hardly a wonder that the un-enlightened still take stock of mythical texts! Oh foolish man, indeed! Join us in ruling the world, for we are gods!” Yet, the true and living God responds: Do not fret because of evildoers, nor be Envious of the workers of iniquity. For they shall soon be cut down like the grass, and wither as the green herb. Trust in the LORD, and do good; dwell in the land, and feed on His faithfulness. Delight yourself also in the LORD, and He shall give you the desires of your heart… For yet a little while and the wicked shall be no more; indeed, you will look carefully for his place, but it shall be no more. But the meek shall inherit the earth, and shall delight themselves in then abundance of peace. The wicked plots against the just, and gnashes at him with his teeth. The Lord laughs at him, for He sees that his day is coming (Psa. 37:1-4; 10-13). Archbishop Akinola and those who stand with him have done precisely what the Lord requires in Matthew 18. When people bring offences into the church they must be challenged, which is precisely what the Nigerian primate has done. Where the faithful church stands in agreement on these matters, the Lord stands with them (Mat. 18:18-19). Our non-Western brethren are taking a stand for Christ and paying a very real price for doing so. I cannot add to, or improve upon the position my Two-Thirds World brethren have taken. I stand with them in acknowledging our inherent carnal weaknesses, and our constant need for humility before a holy God who is both just and gracious, but never the fool. Even as God sent the prophets to warn the apostate leaders of Israel, so has He been sending prophets to the culture-compromised leaders within Western Christianity, telling 161 University of Zululand, KwaZulu-Natal, South Africa
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1 POSTMODERNITY: IMPACT AND IMPLICA
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3 Key Terms Postmodern, postmoderni
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5 An Apologetic Response 115 Compro
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killed massively in the name of goo
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9 together in an eclectic, rather d
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11 Postmodernity: Impact and Implic
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13 heights” (Veith, 1994:30). For
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15 autonomy proper to human reason
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inviolability and Divine origin, th
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diminished” (Bosch, 2000:6). The
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‘god’ to keep and to save him.
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Occultism flourished among the Brit
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He was a passionate, powerful chara
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27 record reveals that the church o
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29 eliminating poverty, hunger and
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may simply transform the nature and
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Contrary to Christian notions that
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35 ‘modernize’ the nation. To b
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37 expression. This “first respon
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39 of his own awareness of God” (
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41 Existentialism understandably em
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depends upon our decision makes our
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group Socialisme et Liberte. During
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47 The Mind of Sartre Sartre’s vi
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ethical absolutes (Craig, 1994:67).
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51 Chapter II Postmodernity: The Es
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53 Postmoderns promote individualis
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meaning and language. The postmoder
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pointed out that science, far from
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59 Ferdinand de Saussure at the tur
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considers the Greek logos (i.e., λ
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63 models and then try not to subve
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marginalized and to the historical
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without essential foundations (Khan
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maximum voluntary community agreeme
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71 something akin to the virtual re
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73 During the 1960’s, Foucault wa
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generally agreed that his views wer
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had been trapped. Through Nietzsche
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Foucault also seemed to delight in
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elieve the conventions of modernity
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83 Will 'Po-Mod' Endure Ernst Gelln
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85 referentially incoherent. That i
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87 the second postmodern wave, whic
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action. During the colonial period,
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interpretation. It again gives sugg
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93 There are three basic forms of (
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diverse immigrant populations becom
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desperate population to believe tha
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99 but hardly in entirety. Keeping
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salvation. Here again we see how Go
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103 and sick, conquered ignorance t
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with relativism, pluralism and no a
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107 our first love -- Jesus Christ
Page 109 and 110: 109 and the life. No one comes to t
Page 111 and 112: Those who truly know Jesus Christ a
Page 113 and 114: future was no longer heaven, but a
Page 115 and 116: 115 An Apologetic Response Beyond t
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Page 119 and 120: component of the overall package, b
Page 121 and 122: irrelevant. The postmodernist, like
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Page 131 and 132: 131 Chapter VI Postmodernity and th
Page 133 and 134: Postmodernism enhances the process
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Page 137 and 138: 137 Rome, ‘The Way’ (i.e., Chri
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Page 143 and 144: society. State authorities quite of
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Page 149 and 150: 149 Christendom West. For example i
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Page 155 and 156: 155 Ours is not a faith rooted in i
Page 157 and 158: 157 of Washington, D.C., have now d
Page 159: says, “Homosexual practice is inc
Page 163 and 164: 163 Chapter VII Postmodern Spiritua
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Page 167 and 168: contemporary West look not to the c
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Page 171 and 172: 171 (Johnson, 2004). Contemporary n
Page 173 and 174: 173 The postmodernists undertook th
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Page 177 and 178: 177 postmodernity has opened the do
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Page 181 and 182: most Catholics in Brazil. Many Musl
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Page 185 and 186: 185 1980:viii). For example, when t
Page 187 and 188: 187 the higher religions. The pleth
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Page 191 and 192: in the movies, further fulfilling t
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Page 195 and 196: 195 more, the atoning work of Jesus
Page 197 and 198: 197 to develop. Even after several
Page 199 and 200: 199 excesses of scientism and reduc
Page 201 and 202: Carson, D.A., ed. (2000). Telling t
Page 203 and 204: Grudem, W. (1994). Systematic Theol
Page 205 and 206: McMichael, P. (2004). Development a
Page 207 and 208: 207 Riss, R. (1988). A Survey of 20
Page 209 and 210: 209 Bibliography of Electronic Sour
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211 Foucault, M. (1982). Truth, Pow
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Montgomery, J.W. (2002). Defending
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215 The University of Zululand Esta
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