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oa Litnet Akademies : 'n Joernaal vir die Geesteswetenskappe, Natuurwetenskappe, Regte en Godsdienswetenskappe - Die Belharbelydenis, die Bybel en Jesus van Nasaret : godsdienswetenskappe

 

Abstract

Die Belharbelydenis van die Verenigende Gereformeerde Kerk van Suid-Afrika (VGKSA) is meer as 30 jaar oud. Dit is vroeër vanjaar weer druk in gemeentes van die Nederduitse Gereformeerde Kerk (NGK) bespreek, omdat die VGKSA dit as vereiste stel dat die NGK die Belharbelydenis deel van sy belydenisdokumente moet maak. Hierdie artikel fokus nie op hierdie kwessie nie, maar bespreek die belydenis krities en probeer antwoorde op die volgende vrae kry: (1) Watter soort Skrifbeskouing en -gebruik weerspieël die belydenis? (2) Was die vroeë Christene werklik eensgesind en sigbaar een? (3) Watter soort versoeningsleer kom in die belydenis ter sprake? (4) Is die sentrale boodskap van die Bybel dat die Drie-eenheid aan die kant van onderdrukte, uitgebuite en arm mense staan? As dít die geval is, waarom het Martin Luther nie die kant van die verarmde en onderdrukte boere gekies in die Boere-opstand van sy dag nie? (5) Hoekom het die bevrydingsteoloë eers in die 20ste eeu ontdek dat die Drie-eenheid aan die kant van armes en onderdruktes staan? (6) Kry ons nie hier met twee weersprekende godsbeskouings te doen nie: (i) die God van die staat en die magtiges, en (ii) die God van die onderdruktes en armes?


Die gevolgtrekkings waartoe die skrywer kom, is dat die belydenis 'n naïewe Skrifbeskouing en -gebruik weerspieël. Voorts dat daar wel sprake is van twee godsbeskouings in die belydenis en dat die twee moeilik te rym is. Navorsing het ook uitgewys dat die vroeë Christene allermins so eensgesind was as wat aanvaar word en dat Anselmus van Kantelberg se versoeningsleer nie te rym is met Jesus se eie boodskap nie. Dit gesê, kan ons die oproep tot omgee vir die weerloses in ons samelewing nie ignoreer nie. Maar ten opsigte hiervan bied die onlangse navorsing oor die historiese Jesus beter materiaal om mee te werk.


The Belhar Confession is more than 30 years old. It was formulated in 1982 and accepted as a confession of the Uniting Reformed Church of South Africa (URCSA). The confession represents a theological response to the apartheid policy of the National Party and the Dutch Reformed Church's (DRC's) theological support of the policy. Since its inception it has provoked a number of controversies and some people denigratingly refer to it as the Boesak Confession, since Allan Boesak served on the commission which formulated it.
The churches that are part of the URCSA would like the DRC to unite with them, but they are adamant that such a unity can be established only on the basis of the acceptance of the Belhar Confession by the DRC. The DRC is willing to unite on that basis and its general synod requested the DRC congregations to study and discuss the confession in order to vote on whether they are willing to accept it as part of their confessional documents.
This article does not take a stand on this issue, but takes a critical look at the content as well as the use of Scripture by the theologians who were responsible for formulating it. The article also reflects on whether it is possible to argue that the Trinity is a God who sides with poor, oppressed and marginalised people. Throughout history the Trinity was associated with the state and those who wield power. Even Martin Luther did not side with the poor and oppressed farmers during a rebellion of his time, but with the state authorities, who he believed were instated by God.

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/content/litnet/12/3/EJC182661
2015-12-01
2016-12-05
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