Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary
Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary
18 Alister E. McGrath makes the point that the Medieval Roman Church was widely diverse in its doctrines and especially lacked a unified doctrine concerning justification -- at least something more current than outdated statements from the Council of Carthage, c.418 AD (McGrath, 1993:33, 91). Papal reluctance to define the church’s stand on justification led to mass doctrinal confusion, and to Martin Luther’s eventual challenges, which led eventually to the Protestant Reformation. This widespread hunger for ‘truth’ drove many to rediscover the original heart and substance of the ancient writings, especially removed from the scholarly clutter that had accumulated around these ancient texts over the years. “The ‘filter’ of medieval commentaries -- whether on legal texts or on the Bible -- is abandoned, in order to engage directly with the original texts. Applied to the Christian church, the slogan ad fontes meant a direct return to the title-deeds of Christianity -- the patristic writers and, supremely, the Bible” (McGrath, 1993:46). For the humanists, this specifically meant a fresh consideration of the Greco-Roman texts. The rediscovery of these ancient texts produced a true cultural reawakening in Europe. There was an explosion of learning, along with new techniques in art, poetry and architecture, giving tangible expression to the period. The changes helped to bring Europe out from its long, dark cultural ‘backwater’ period, and gave rise to new commercial ventures and exploration. “Renaissance humanism rediscovered and reasserted the Greeks; the Reformation rediscovered and reasserted the Bible. Both classicism and Biblicism came back to life in a purified form” (Veith, 1994:31). In fact, it was widely hoped that greater understanding of the Word of God, along with the world of God, would bring about a true flourishing of humanity. The Reformation in large part revived Augustinianism, and produced Protestant commitments to sola fide, sola gratia, sola scriptura, and soli deo gloria. As David Bosch has suggested (Bosch, 2000:267f), the biblical worldview made Europe unique among the nations, and paved the way for the Age of Reason. Where the Renaissance encouraged widespread trust in man’s ability to dominate his life and environment, the “Reformation joined in the process leading toward modern secularization by questioning the authority and certainty of medieval Christian culture. Since the Reformation, the place and power of the institutional church’s with their societies have gradually University of Zululand, KwaZulu-Natal, South Africa
diminished” (Bosch, 2000:6). The early humanism was quite different from the humanism we are familiar with today, as Alister McGrath notes: When the word ‘humanism’ is used by a twentieth-century writer, we are usually meant to understand an anti-religious philosophy which affirms the dignity of humanity without any reference to God. ‘Humanism’ has acquired very strongly secularist -- perhaps even atheist -- overtones. But in the sixteenth century, the word ‘humanist’ had a quite different meaning... Humanists of the fourteenth, fifteenth or sixteenth centuries were remarkably religious, if anything concerned with the renewal rather than the abolition of the Christian church (McGrath, 1993:40). Certainly, not all that happened in Europe during this period was good or positive. A number of small wars were waged, religious and political persecution was all too frequent, and the Borgia Popes became infamous. The advent and growth of the new ‘enlightened’ worldview also produced pockets of societal regression to the former Asian [Oriental] worldview (Newbigin, 1996:68). This shift was gradual, yet in some places gained support rapidly, as the innate human desire for individual freedom accorded well with the humanist worldview. In time, even the supernatural beliefs of Christianity were discounted as irrational foolishness, and likened to the myths and superstitions of pagans. “In due course the sufficiency of reason was confidently affirmed, and the whole content of Biblical theology was relegated to a marginal status of comparative insignificance” (Cragg, 1960:13). From the Renaissance (15 th Century) and Reformation (16 th Century), to the Enlightenment (18 th Century) spans about four hundred years, and is usually considered the cradle of modern thought. While it is certain that contemporary Catholicism is a product of the middle ages, “Protestant theology took its form from the Reformation in the sixteenth century, and the modern secular outlook from the rational, enlightened philosophies of the seventeenth and eighteenth centuries” (Brown, 1968:37). The Enlightenment effectively advanced what had begun during the earlier Renaissance period, advocating even more aggressively, intellectual rationality as a means to 19 University of Zululand, KwaZulu-Natal, South Africa
- Page 1 and 2: 1 POSTMODERNITY: IMPACT AND IMPLICA
- Page 3 and 4: 3 Key Terms Postmodern, postmoderni
- Page 5 and 6: 5 An Apologetic Response 115 Compro
- Page 7 and 8: killed massively in the name of goo
- Page 9 and 10: 9 together in an eclectic, rather d
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- Page 15 and 16: 15 autonomy proper to human reason
- Page 17: inviolability and Divine origin, th
- Page 21 and 22: ‘god’ to keep and to save him.
- Page 23 and 24: Occultism flourished among the Brit
- Page 25 and 26: He was a passionate, powerful chara
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- Page 29 and 30: 29 eliminating poverty, hunger and
- Page 31 and 32: may simply transform the nature and
- Page 33 and 34: Contrary to Christian notions that
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- Page 39 and 40: 39 of his own awareness of God” (
- Page 41 and 42: 41 Existentialism understandably em
- Page 43 and 44: depends upon our decision makes our
- Page 45 and 46: group Socialisme et Liberte. During
- Page 47 and 48: 47 The Mind of Sartre Sartre’s vi
- Page 49 and 50: ethical absolutes (Craig, 1994:67).
- Page 51 and 52: 51 Chapter II Postmodernity: The Es
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- Page 55 and 56: meaning and language. The postmoder
- Page 57 and 58: pointed out that science, far from
- Page 59 and 60: 59 Ferdinand de Saussure at the tur
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diminished” (Bosch, 2000:6). The early humanism was quite different from the<br />
humanism we are familiar with today, as Alister McGrath notes:<br />
When the word ‘humanism’ is used by a<br />
twentieth-century writer, we are usually<br />
meant to understand an anti-religious<br />
philosophy which affirms the dignity of<br />
humanity without any reference to God.<br />
‘Humanism’ has acquired very strongly<br />
secularist -- perhaps even atheist -- overtones.<br />
But in the sixteenth century, the word<br />
‘humanist’ had a quite different meaning...<br />
Humanists of the fourteenth, fifteenth or<br />
sixteenth centuries were remarkably religious,<br />
if anything concerned with the renewal rather<br />
than the abolition of the Christian church<br />
(McGrath, 1993:40).<br />
Certainly, not all that happened in Europe during this period was good or positive. A<br />
number of small wars were waged, religious and political persecution was all too<br />
frequent, and the Borgia Popes became infamous. The advent and growth of the new<br />
‘enlightened’ worldview also produced pockets of societal regression to the former Asian<br />
[Oriental] worldview (Newbigin, 1996:68). This shift was gradual, yet in some places<br />
gained support rapidly, as the innate human desire for individual freedom accorded well<br />
with the humanist worldview. In time, even the supernatural beliefs of Christianity were<br />
discounted as irrational foolishness, and likened to the myths and superstitions of pagans.<br />
“In due course the sufficiency of reason was confidently affirmed, and the whole content<br />
of Biblical theology was relegated to a marginal status of comparative insignificance”<br />
(Cragg, 1960:13).<br />
From the Renaissance (15 th Century) and Reformation (16 th Century), to the<br />
Enlightenment (18 th Century) spans about four hundred years, and is usually considered<br />
the cradle of modern thought. While it is certain that contemporary Catholicism is a<br />
product of the middle ages, “Protestant theology took its form from the Reformation in<br />
the sixteenth century, and the modern secular outlook from the rational, enlightened<br />
philosophies of the seventeenth and eighteenth centuries” (Brown, 1968:37). The<br />
Enlightenment effectively advanced what had begun during the earlier Renaissance<br />
period, advocating even more aggressively, intellectual rationality as a means to<br />
19<br />
University of Zululand, KwaZulu-Natal, <strong>South</strong> Africa