http://www.journals.co.za/ej/ejour_tcwet.html A Sabinet RSS feed with the latest modified articles for each journal. http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a1.pdf <UL><LI><b>Author:</b> Raath, Andries De Freitas, Shaun </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 1-42</LI> <LI><b>Abstract:</b> The seventeenth-century Scottish theologian and author of <i>Lex, Rex</i>, namely Samuel Rutherford, is either overestimated or understated regarding the influence of his political theory on the early colonies of America. This essay aims at bridging the gap between these extreme poles by providing a more nuanced analysis of the status of Rutherford's works (especially his political thought) during the early part of American history. In this regard, two ironies come to the fore: firstly, it was ironic that whilst both Rutherford (and his Puritan supporters) in Scotland and Richard Mather (and the Puritan Congregationalists) in America, found their nourishment from the same covenantal sources, in practice there remained an unsurpassable ecclesiastical abyss between the two opposing views. Secondly, it is deduced that because of Rutherford's strong Puritan (and Presbyterian) background, the Deists, although considerably influenced by Rutherford's political thought, were reluctant to commit themselves openly to Rutherford's political position because of his views on religious liberty. Beyond the wishful streams of political and theological thought stating Rutherford's influence as of fundamental importance or of no importance whatsoever to early American society, lies a more informative and realistic presentation of the reception of Rutherford's thought during the time. <i>Lex, Rex</i>, to a certain degree, popularised preceding Calvinist works on political covenantalism and arguments in favour of lawful resistance to tyranny, <i>Lex, Rex</i> also contributing substantially towards cultivating a political sensitivity to the idea of social contractarianism as the driving force for social and political life in American society. It is fairly safe to conclude that Rutherford did not enjoy explicit popular referencing and acclaim in early American society; however, it will also be wise not to negate absolutely Rutherford's presence and influence in the political (and theological) questions during the early American settlement. </LI><LI><b>Abstract:</b> Die impak van Samuel Rutherford se verbondsmatige denke op die kerklike en politieke lewe in die vestigingsfases van die Amerikaanse samelewing - 'n dubbele ironie.<br/>Die puriteinse skrywer Samuel Rutherford het 'n beduidende impak op die teologiese en politieke denke van die Amerikaanse pionierskolonies gehad. Rutherford se klem op die verbond is deur skrywers gebruik in hul weerstand teen die Britse monargie (Thomas Paine). Sommige skrywers het aansluiting gevind by die popularisering van Rutherford se verbondsdenke in Lex, Rex (John Adams), terwyl andere by Rutherford se politieke denke aanklank gevind het (Thomas Jefferson). Rutherford se invloed het direk en indirek 'n sterk invloed op die vroe&#235; Amerikaanse kerklike en politieke lewe uitgeoefen. </LI></UL> 2013-01-31T07:56:02Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a2.pdf <UL><LI><b>Author:</b> Coletto, Renato </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 43-63</LI> <LI><b>Abstract:</b> This is the third and final part of a series of three articles dedicated to encyclopaedic models in the Kuyperian tradition. Having explored several models and having noticed a few areas in which improvement is needed, I will in this article sketch a new model. Scholarship is better understood and promoted when compared to a network, in which all the fundamental players are in contact with each other without losing their unique nature and role. After demonstrating that such model reflects more adequately what happens in concrete scholarship, I clarify the role of "mediators" and I suggest an appropriate way of understanding the roles of worldviews and theology. It is argued that this model meets several requests (and answers some objections) which emerged in the past (as reported in part 1 and 2) in relation to specific encyclopaedic proposals. The remaining part of the article highlights some positive features of the network-model and finally argues that it is in line with a reformational worldview. </LI><LI><b>Abstract:</b> <b>Ensiklopediese modelle in die Kuyperiaanse tradisie (deel 3 : op weg na 'n netwerk-model)</b><br/>Hierdie is die derde en finale deel van 'n reeks van drie artikels oor die ensiklopediese modelle in die Kuyperiaanse tradisie. Met verskeie modelle wat reeds ondersoek is en met die bewuswording van sekere areas waarin verbeteringe benodig word, gaan ek in hierdie artikel 'n nuwe ensiklopediese model skets. Wetenskap word beter verstaan en bevorder wanneer dit vergelyk word met 'n netwerk waarin al die fundamentele rolspelers in kontak met mekaar is sonder dat hulle hul unieke aard en rol verloor. Ek sal aantoon dat dit wat in konkrete vakkundige navorsing gebeur, meer gepas deur so 'n model gereflekteer word. Hierna sal ek die rol van "mediators" opklaar en 'n gepaste manier van verstaan vir die rol van w&#234;reldbeskouing en teologie voorstel. Dit word argumenteer dat hierdie model aan sekere vereistes voldoen (en seker besware beantwoord) wat in die verlede na vore gekom het (soos in deel 1 en deel 2 genoem) in verhouding tot spesifieke ensiklopediese voorstelle. Die oorblywende deel van die artikel beklemtoon sekere positiewe kenmerke van die netwerk-model en argumenteer laastens dat dit in lyn is met 'n Reformatoriese w&#234;reldbeskouing. </LI></UL> 2013-01-31T07:56:02Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a3.pdf <UL><LI><b>Author:</b> Van der Walt, B.J. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 65-85</LI> <LI><b>Abstract:</b> Ter inleiding word die aandag op die volgende gevestig: (1) 'n skildery wat die rigting van Thomas se denke weerspie&#235;l; (2) die feit dat - ten spyte van sy sintesedenke - sy bedoeling was om Christelik te dink; (3) 'n moontlike sleutel tot sy werklikheidsvisie; (4) 'n opmerking oor die bronne wat gebruik sal word; (5) die verdere opset van hierdie artikel.<br/>In 'n vorige, inleidende artikel in hierdie tydskrif (vgl. Van der Walt, 2012) is hoofsaaklik op die basiese, religieus-normatiewe rigting van Thomas se denke gekonsentreer. Eers weer iets daaroor voordat ons by die tweede belangrike vraag kom wat elke denker moet beantwoord, naamlik hoe die werklikheid struktureel in mekaar sit. </LI><LI><b>Abstract:</b> <b>The idea of law as key to the philosophy of the Catholic "doctor communis"</b><br/>The doctor <i>communis</i>, Thomas Aquinas' (1224/25-1274), philosophy has already been interpreted and reinterpreted in the past in many different ways by both Catholics and Protestants. The present effort is aware of the danger of trying to explain a philosopher's or theologian's conception from one single or leading idea, and to reduce the rest of his/her thinking to such a central motive. I am, however, of the opinion that one's idea about law and normativity does play an important role in her/his whole system of thought. Therefore this essay (following a previous, introductory one on the basic religious direction of Aquinas' philosophy in this journal) investigates Aquinas' view of law as a kind of steel structure which keep together, determines and explains other aspects of his philosophy and theology in his <i>Summa Contra Gentiles</i>. With this "key" the rest of his complicated thought may be "unlocked". In summary his idea of law boils down to the following: The laws exist (1) prior to creation (as archetypes) <i>in the mind of God</i>, (2) they were created <i>by God into the cosmos</i>, and (3) the human mind can contain them after abstracting them from creation.<br/>The investigation develops as follows: (1) It first explains how the law exists (as essence - or pure form) in God since He is his essence or law, He is the absolute truth. (2) Secondly, it is indicated how also the law and the cosmos are not clearly distinguished but confused in Aquinas' thinking. The law (viewed as a "thing") is "cosmologised". This is evident from Aquinas' use of concepts like <i>exemplar, similitude, ratio</i> and <i>verbum</i>. (3) Thirdly, his hierarchical view of the cosmos, derived from Aristotle, is also based on a pyramidal view of law. (4) The conclusion explains the writer's own philosophical point of departure. In the place of Aquinas' hierarchical ontology, implying only a relative difference between God, his law and his creation, and as a consequence a primarily ontic relationship between God and creation, the writer proposes a radical ontic distinction between them, as well as a close religious relationship. </LI></UL> 2013-01-31T07:56:02Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a4.pdf <UL><LI><b>Author:</b> Pieterse, A.C. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 87-111</LI> <LI><b>Abstract:</b> Die tema van kompleksiteit is 'n gewilde keuse binne hedendaagse akademiese navorsing. Hierdie stelling word bevestig deur die groot aantal publikasies wat verskyn, asook die deurlopende debatvoering vanuit verskillende dissiplines rondom die voorkoms en aard van sulke sisteme. Waarom is hierdie tema so belangrik? Deurlopende navorsing oor kompleksiteit in die skepping lei tot 'n beter verstaan van die werklikheid en loop dikwels uit op deurbrake in die natuurwetenskappe. Aan die anderkant bied kennis van komplekse sisteme vanuit 'n religieus-filosofiese oogpunt die geleentheid aan sekere strominge om sogenaamde <i>bewyse</i> te versamel, in die hoop om metafiese vertrekpunte soos byvoorbeeld intelligente ontwerp te verdedig. Die fokus van hierdie artikel l&#234; egter op 'n ander vlak. </LI><LI><b>Abstract:</b> The purpose of this article is to focus on God's pneumatological agency as the most likely method of His interaction with complex physical systems in creation. The premise is that God's providential care and upholding of creation includes contingency as an important tool in the evolutionary development of systems in nature. Contingency does not necessarily imply a devaluation of God's omnipotence. In this dialogue between science and theology the input of both disciplines are important. The nature of complex physical systems accentuate the need for this approach, and the claims of scientism as an ideology is being questioned. The argument starts with a brief mention of certain cosmological perspectives which has a definite influence on the way God's agency in general are being treated. The focus then shifts to defining complex systems and the probability of God's pneumatological agency in contingent processes, e.g. the different permutations of antibodies in the human body to fight off infections. The whole debate about <i>intelligent design</i> and irreducible complexity is briefly mentioned, although it is not the primary focus of this research. In conclusion, a dialogue between the sciences will benefit the expansion of knowledge and further highlight the true complexity of creation. God's pneumatological agency plays an active part in a cosmos which was endowed with procreative abilities. </LI></UL> 2013-01-31T07:56:02Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a5.pdf <UL><LI><b>Author:</b> Snyman, A.H. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 113-130</LI> <LI><b>Abstract:</b> Die vraag na identiteit is relevant vir alle wetenskappe. Daar is vandag nie een wetenskaplike konteks waarin die vraag na identiteit nie sinvol gestel kan word nie. Identiteit is 'n onvermydelike gegewe van ons ervaring van die werklikheid - of dit nou gaan oor die identiteit van 'n Nuwe Testament (NT) geskrif, of oor die identiteit van 'n bepaalde liter&#234;re tema, of selfs oor die identiteit van 'n skrywer. In elkeen ontmoet ons 'n besondere gestalte van die aard van identiteit.<br/>Die vraag na <i>identiteit</i> word gewoonlik gekoppel aan die ewegrond liggende probleem van <i>verandering</i>. Van die vroegste tye is die vraag immers gestel of daar te midde van 'n voortdurendveranderende werklikheid hoegenaamd enige plek kan wees vir die besef van identiteit. Selfs wanneer daar pogings aangewend is om tot 'n positiewe waardering van identiteit en verandering te kom, wil dit lyk asof die een slegs sinvol verantwoord kan word, indien tegelyk ook rekening gehou word met en rekenskap gegee word van die ander een. Identiteit en verandering blyk onverbreeklik met mekaar saam te hang (Strauss, 1978:121-122).<br/>In die artikel word die problematiek van identiteit en verandering allereers aan 'n bre&#235;r epistemologiese ondersoek onderwerp. Daarna word die verskeidenheid identiteitsbelewenisse wat in ons daaglikse lewe voorkom, ge&#239;llustreer deur die wyse waarop die Hebre&#235;rskrywer duursaamheid (kontinu&#239;teit) en verandering (diskontinu&#239;teit) gebruik om die ho&#235;priesterskap van Christus te beskryf. Die doel is om aan te toon dat die Hebre&#235;rskrywer se hermeneutiese strategie in pas is met 'n basiese onderskeiding in die wysbegeerte, wat die Westerse denkgemeenskap van die vroegste tye af besig gehou het en tot in ons dag relevant is vir ons verstaan van die werklikheid.<br/>Die artikel word afgesluit met 'n samevattende perspektief, waarin die wysgerige onderskeidinge ge&#239;ntegreer word met die bespreking van Christus se ho&#235;priesterskap in Hebre&#235;rs. In die konklusie word 'n paar ander moontlike temas vir ondersoek aan die hand van dieselfde wysgerige onderskeidinge voorgestel. </LI><LI><b>Abstract:</b> This article wants to highlight the underlying ontological issues and distinctions required to gain a better understanding of the familiar term identity. In order to achieve this goal the idea of identity is related to the nature of an entity and its properties. Plato's account of identity and change paved the way for an enduring philosophical wrestling with this problem. The Dooyeweerd tradition, acknowledging the more-than-functional and multi-functional nature of the identity of an entity helps us to employ the distinction between conceptual knowledge and concept-transcending knowledge in order to understand the nature of identity.<br/>In the first part of the article the problem of constancy and change is investigated and described from an epistemological perspective. The second part deals with constancy and change, as illustrated by the way in which the author of the letter to the Hebrews uses this distinction to describe the highpriesthood of Christ. It is argued that the identity or theme of his highpriesthood entails an implicit awareness of the foundational relationship between constancy and change, even though the latter surpasses the former by far. The same applies to Christ's highpriesthood in the current age, as compared to the age to come. </LI></UL> 2013-01-31T07:56:02Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a6.pdf <UL><LI><b>Author:</b> Van Niekerk, Tryna Olivier, Basie </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 131-156</LI> <LI><b>Abstract:</b> The South African government has a duty to promote the democratic values and principles enshrined in section 195 of the Constitution, 1996 (the Constitution), which will in turn lead to effective and efficient service delivery and the promotion of good governance. This requires that all employees in the public sector should behave in an ethical, professional and accountable manner and perform their duties with integrity. A useful starting point towards defining good governance is provided by the King III Report on Corporate Governance as cited in Edwards (2007:48) that emphasised the primary characteristics of good governance, namely commitment to promote ethical behaviour, transparency, avoidance of conflict of interest, accountability, fairness, and responsibility. One could argue that while good governance refers to the ideal of any government, corruption is like a cancer that destroys good governance to the detriment of the society as a whole. The textbook definition of corruption refers to the use of public office for private gain (Madonsela, 2010:1). A broader definition of corruption is given in The Public Service Anti-Corruption Strategy (2002:10) that defines corruption as "any conduct or behaviour in relation to persons entrusted with responsibilities in public office, which violates their duties as public officials, and which is aimed at obtaining undue gratification of any kind for themselves or for others". Madonsela (2010:4) argues that corruption was deeply rooted in the previous apartheid regime and that the inherited bureaucracy was corrupt. Under the new dispensation the South African government has stepped up its anti-corruption initiatives, with emphasis on appropriate legislative frameworks, policy measures, anti-corruption strategies, the establishment of numerous anti-corruption agencies and anti-corruption programmes. Although government put in place numerous pieces of legislation and even anti-corruption strategies, it would appear that government commits itself to the fight against corruption mostly on paper and in speech in that many cases of fraud, theft, misappropriation and gross negligence that involved bribery are reported in the mass media. </LI><LI><b>Abstract:</b> Korrupsie is nie alleen 'n kritiese bedreiging vir die lewering van basiese dienste nie, maar put ook die staat se hulpbronne uit en onder myn ontwikkelings- en groei inisiatiewe. Dit verweer die regsorde, die demokratiese etos, en hou 'n ernstige bedreiging in vir goeie regering in die Suid-Afrikaanse openbare sektor. Nieteenstaande allerlei pogings om korrupsie te bekamp word verskeie insidente gerapporteer van tenderongerymdhede, vrugtelose en vermorste besteding, omkopery, bedrog en die misbruik van staatsvoertuie, asook ongerymdhede met verkrygings- en aanstellingsprosedures. Meganismes om korrupsie te beveg, is slegs die een kant van die muntstuk, en moet gekoppel word aan die profiel van goeie regering. Hierdie artikel verskaf 'n oorsig van internasionale modelle en die oorgang van 'n korrupte staat na goeie regering, gevolg deur 'n bespreking van nasionale modelle om goeie regering te bevorder en die institusionele pogings om korrupsie hok te slaan. Verder word 'n oorsig verskaf oor die prestasie van die Suid-Afrikaanse openbare sektor en wat die toekoms vir goeie regering inhou. </LI></UL> 2013-01-31T07:56:03Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a7.pdf <UL><LI><b>Author:</b> Lategan, Laetus O.K. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 157-178</LI> <LI><b>Abstract:</b> Twee "gelykenisse" bly die verbeelding aangryp oor hoe een mens teenoor 'n ander moet optree - of dit nou in persoonlike of professionele/korporatiewe omstandighede is. Hierdie gelykenisse verwys na die Nuwe Testamentiese gelykenis van die barmhartige Samaritaan en die bestuursgevallestudie, "The parable of the Sadhu".<br/>Die "ander" mens in hierdie gelykenisse het verskeie name/gesigte: vreemdeling, onbekende, naaste, mede-landgenoot, ens. Hierdie name verraai op 'n subtiele wyse &#243;f 'n afstand tussen mense wat oorbrug moet word &#243;f 'n poging om mense in kategorie&#235; in te deel. Beide roep 'n etiese vraag op: <i>Hoe behoort 'n mens met ander mense om te gaan?</i> Di&#233; vraag veronderstel reeds dat 'n individu hom/haar nie kan losmaak van sy/haar <i>verantwoordelikheid</i> teenoor ander mense nie. In etiese sin verwys dit na om in 'n "ander se skoene" te wees. Verder word ge&#239;mpliseer dat daar 'n <i>afstand</i> is wat oorbrug moet word. Hier kan gelet word op die etiese "verleentheidstaal" van die "die ander". Nog 'n uitdaging is dat ontmoetings nie altyd plaasvind in omstandighede waar die speelveld gelyk is nie. Hier dink 'n mens dadelik aan mense wat as gevolg van omstandighede 'n lydende party is. Die aktualiteit van die vraag is ook duidelik uit die begrip "netwerkkapitaal" wat veronderstel dat daar "wins" te maak is uit konstruktiewe verbintenisse tussen mense. </LI><LI><b>Abstract:</b> <b>The identification of elements in the design of an ethics of engagement</b><br/>This study presents a framework for an ethics of engagement. The basis for this study is the question how one should engage with unknown people? The study is a literature study that analyses important concepts in an ethics of engagement such as mercy, care, service and community. An investigation into the Biblical parable of the "merciful Samaritan" and the business case study, "The parable of the Sadhu", provides useful pointers in the analysis, design and development of elements that can be used when an ethics of engagement will be formulated. This study is also informed by a search for an earthly spirituality (based on research done by E. Conradie). An earthly spirituality suggests that life and community with people should be experienced in the presence of God. This study also employs perspectives from literature and film. These perspectives supported the observation that there are several sides to life and that engagement with the "other" takes place in the different sides of life. It was also notable that engagement does not only imply to meet other people but also oneself. The study suggests that an ethics of engagement should be understood as the expressing of one's attitude / intention / conviction / disposition of neighbourly love through responsible acts towards other people in order to create an earthly spirituality. </LI></UL> 2013-01-31T07:56:03Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a8.pdf <UL><LI><b>Author:</b> Strauss, D.F.M. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 179-201</LI> <LI><b>Abstract:</b> Within the modern scientific dispensation one often encounters one-sided and reductionist approaches, theoretical views which attempt to explain creation merely in terms of one or another aspect. Although such approaches do see something within creation, something we have to appreciate, a biblically informed perspective liberates us from the distortions present in such reifying ismic views, such as physicalism and biologism.<br/>The implications of such a biblical starting-point are articulated with reference to dominant current trends of thought regarding the <i>Big Bang</i> theory and with reference to a number of additional problems confronting present-day neo-Darwinian views not considered in the previous article.<br/>It appears that Christians who explore the possibility of theistic evolution, trying to explain how God can direct an undirected random process, move along the line of physicalism and (neo-)vitalism and mostly end with an orientation to emergent-evolutionism. Alternatively human beings are understood in terms of a <i>multiaspectual perspective</i> which also attempts to elucidate the unique ways in which they function within the various aspects of reality. This entails that distinctions are required flowing from a biblically informed philosophical anthropology. In terms of this perspective specific attention is given to the typical physical function of living entities, the antinomic nature of physicalism, and, in the light of the typical biotic function of human beings, to the ontogenetic uniqueness of humankind. </LI><LI><b>Abstract:</b> In die moderne wetenskaplike bedeling word eensydig-reduksionistiese benaderings dikwels aangetref. Dergelike sienings strewe daarna om die skepping slegs te verduidelik in terme van die een of ander aspek daarvan. Alhoewel sulke benaderings inderdaad iets binne die skepping raaksien wat positief waardeer moet word, bevry 'n skriftuurlik-ge&#239;nformeerde perspektief ons van die skeeftrekkings wat in eensydig-verabsoluterende ismiese sienings aanwesig is, soos die fisikalisme en biologisme.<br/>Die implikasies van 'n Bybelse uitgangspunt word toegelig met verwysing na dominante denk-strominge insake die "Big Bang" teorie en met vermelding van 'n aantal bykomende probleme wat die hedendaagse neo-Darwinisme konfronteer. Dit blyk dat Christene wat die weg van te&#239;stiese evolusie volg probeer verklaar hoe God rigting kan gee aan rigtinglose prosesse. Gewoonlik loop hierdie benadering uit op die stygende lyn van fisikalisme, (neo-)vitalisme wat dan meestal eindig in 'n emergensie-evolusionistiese benadering. 'n Alternatiewe siening verstaan mense in terme van 'n menigvuldigheid aspek-matige perspektiewe wat ook 'n poging aanwend om die unieke wyse waarop die mens in hierdie verskillende werklikheidsaspekte funksioneer te verantwoord. Die implikasie hiervan is dat onderskeidinge benodig word wat voort vloei uit 'n Bybels-gefundeerde wysgerige antropologie. In terme van hierdie perspektiewe word ook aandag gegee aan die tipies fisiese funksie van lewende entiteite, aan die antinomiese aard van die fisikalisme, en in die lig van die tipiese fisiese funksie van lewende dinge ook aan die ontogenetiese uniekheid van die mensheid. </LI></UL> 2013-01-31T07:56:03Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a9.pdf <UL><LI><b>Author:</b> Van der Walt, B.J. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 205-227</LI> <LI><b>Abstract:</b> Ter inleiding word verduidelik (1) hoe hierdie artikel by die vorige twee bydraes aansluit; (2) watter aspek van Thomas se denke in die <i>Summa Contra Gentiles</i> (afgekort as SCG) dit sal ondersoek; (3) die bronne wat daarvoor gebruik sal word; asook (4) hoe die ondersoek sal verloop. </LI><LI><b>Abstract:</b> <b>An analysis of the view of reality in the "Summa Contra Gentiles" (1261-1264); a philosophical approach</b><br/>From a Reformational perspective this article provides a critical appraisal of the view of reality (ontology) of the <i>Summa Contra Gentiles</i>, the main philosophical work of the famous medieval thinker, Thomas Aquinas (1224/5-1274). For centuries afterwards his ideas had a decisive influence, not only on Catholic philosophy and theology, but also on that of Reformed Orthodoxy or Scholasticism.<br/>Due to the complex nature of his philosophy (it assimilated various ideas of previous centuries up to the classic Greek philosophy of Plato and Aristotle) the different parts of the puzzle are separated and the following cluster of ideas in his ontology are described and evaluated.<br/>Aquinas accepts a hierarchy of being from (1) pure matter (an abstraction) below to (2) all created things consisting of matter and form up to (3) God as pure form/essence/law.<br/>In this one chain of being, consisting of interlocking form and matter, a dualistic distinction is made between a highest, transcendent part (God) and a non-transcendent (creation). In his philosophy Thomas confines himself to the existing creation (and not its origin or genesis) which is predetermined by the exemplars in God (see previous article).<br/>In the <i>Contra Gentiles</i> Thomas neither accepts individualism nor universalism, but thinks partially universalistic. He, however, does not propose a horizontal type of partial universalism (the theory of macro-microcosmos), but a vertical type (the form-matter theory), according to which the universal has a place above the individual. God, therefore, is also the most universal being for Aquinas.<br/>Aquinas' dualistic distinction between God and creation (in one ontic chain of being) is further relativised by two doctrines in his <i>Summa</i>: analogy and participation. According to the first, God and the world are simultaneously different and similar. According to the second, created beings do not only exit from and therefore resemble God, but also aspire to return to and participate in Him. The higher in the chain of being a creature is, the clearer its likeness to God and its participation in the divine nature. </LI></UL> 2013-01-31T07:56:03Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a10.pdf <UL><LI><b>Author:</b> Pretorius, S.P. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 229-249</LI> <LI><b>Abstract:</b> Religion has always been a sensitive topic, especially when it comes to the right to freedom of religion and its expression. Some scholars believe that new religions, also referred to as cults, abuse the right to freedom of religion to advance their own goals. Scholars and others are looking for solutions to address this alleged abuse in measures introduced by government or the international community. Unfortunately, political power and even legal intervention is restricted to deal with trespassing of laws and cannot address or prescribe internal religious functioning. This article points out that the solution to ensuring a harmonious religious community lies in the role that society plays as participants of this right. Society needs to accept the responsibility to act and express their religious rights within the framework of the right to freedom of religion without infringing other rights. Furthermore, society should blow the whistle on abuse or harmful practices in an attempt to rid itself of unwanted and harmful practices. Proposals are presented on how society can participate in ensuring a balanced and settled religious society. </LI><LI><b>Abstract:</b> Die vryheid van godsdiens en die beoefening daarvan is 'n saak wat al heelwat debat uitgelok het. Een aspek van godsdiensvryheid wat veral aandag geniet is die beskouing van sommige geleerdes dat hierdie reg deur sekere godsdiensgroepe, ook bekend as "new religious groups", misbruik word met die doel om hulle eie selfsugtige doelwitte te bereik. In pogings om hierdie vergrype aan te spreek is daar na oplossings gesoek by nasionale regerings of selfs die internasionale gemeenskap. Ongelukkig is politieke mag en jurisprudensie beperk deur die grondwet en kan dit nie die interne godsdienstige funksionering van enige godsdiens voorskryf of reguleer nie. Hierdie artikel toon aan dat die oplossing om die misbruik van godsdiensvryheid aan te spreek, en 'n harmoniese gemeenskap te verseker, gele&#235; is in die aktiewe rol wat die gemeenskap speel as deelnemers aan hierdie reg. Die gemeenskap moet die verantwoordelikheid aanvaar om op te tree in gevalle waar misbruik voorkom ten einde te verseker dat die vryheid van godsdiens tot sy reg kom in die gemeenskap. Die gemeenskap moet optree as waghond wat waarsku teen skadelike praktyke wat nie net individue nie, maar ook die gemeenskap, as geheel kan benadeel met die doel om die gemeenskap te suiwer van skadelike praktyke. Voorstelle word verder gemaak wat aandui hoe die gemeenskap kan verseker dat godsdiens vry beoefen word sonder dat dit inbreuk maak op ander regte. </LI></UL> 2013-01-31T07:56:03Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a11.pdf <UL><LI><b>Author:</b> Strauss, D.F.M. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 251-287</LI> <LI><b>Abstract:</b> Assessing similarities and differences between animals and human beings is fairly difficult in an academic culture dominated by neo-Darwinism for quite some time. First of all, modal laws, holding for whatever is functioning within the various aspects of reality, ought to be distinguished from <i>type laws</i> holding for a limited class of entities only. Whereas animals, in spite of possessing sensory capacities absent in humans, are restricted to their basic physical, biotic and sensory concerns in life, ethology does acknowledge that currently a human person is seen as a "cultural being" with a "life history" and reduced instincts. The restricted sensitive intelligence of animals is surpassed by human rational intelligence. Rensch discerns a deep gap between animals and humans, which is given in <i>logical thinking</i>. In the absence of any conceptual understanding animals are instinctively secured, manifest in inherited behavioural action patterns ["angeborene Ausl&#246;se mechanismus" (AAM)]. By contrast the sensitive openness of human beings highlights the deepened and expanded role of feelings and emotions within human life. Yet it is argued that the human person cannot be characterized or qualified merely with reference to one aspect only - such as <i>homo sapiens, homo socuis, homo laborans, homo ludens, homo faber</i> or <i>homo symbolicus</i>. Part of an alternative view explores a more nuanced and differentiated understanding of normativity, paving the way for explaining the view of Dooyeweerd in respect of the four structures intertwined within the human body - an approach taking distance from the traditional dualism between <i>body</i> and <i>soul</i>. While retaining their own inner sphere of operation, the physical, biotic and sensitive structures are, in a foundational sense, encapsulated within the human body under the guidance of the normative structure which, although qualifying, in itself is not qualified by any normative aspect. Attention is given to the relationship between temporality, supra-temporality and eternity before the analyses is concluded with a brief account of the distinct ways in which humans and animals function within the normative aspects of reality, with special reference to language. Language presupposes responsible and free human activities which requires accountable choices between multiple options, a quality absent amongst animals. The ethologist, Eibl-Eibesfeldt, holds that that "which, by contrast, regarding animals, is generally designated as 'language', exclusively moves within ... the domain of interjection, of the expression of moods lacking insight", and he also categorically affirms that "the capacity of lingual communication is specifically human" and that "nothing really comparable is found in the realm of animals". </LI><LI><b>Abstract:</b> Dit is relatief moeilik om die ooreenkomste en verskille tussen diere en mense te beoordeel binne 'n konteks wat reeds vir 'n geruimte tyd deur die neo-Darwinisme gedomineer word. Eerstens moet modale wette, wat betrekking het op 'n onbeperkte klas van entiteite, van tipe wette onderskei word wat bloot op 'n beperkte aantal entiteite van toepassing is. Waar diere, ten spyte daarvan dat hulle oor sensitief-psigiese eienskappe beskik wat by mense afwesig is, beperk is tot hul basiese fisiese, biotiese en sensitiewe behoeftes, erken die leer van diere-gedrag dat die mens tans as 'n "kulturele wese" gesien moet word met 'n eie "lewensgeskiedenis" en gereduseerde instinkte. Die beperkte sensitiewe intelligensie van diere word oorskry deur die mens se rasionele intelligensie. Rensch onderken 'n diep gaping tussen dier en mens, gegee in die vermo&#235; tot <i>logiese denke</i>. In die afwesigheid van begripskennis by diere is hul lewe instinkversekerd, soos gemanifesteer in erflike gedragspatrone ["angeborene Ausl&#246;se mechanismus" (AAM)]. Hierteenoor belig die sensitiewe openheid van mense die verdiepte en meer uitgebreide rol van gevoelens en emosies in die mens se lewe. Nogtans word geargumenteer dat die mens nie gekarakteriseer of gekwalifiseer kan word deur enige aspek nie - vervat in vermeende aanduidings soos <i>homo sapiens, homo socuis, homo laborans, homo ludens, homo faber</i> of <i>homo symbolicus</i>. 'n Gedeelte van 'n alternatiewe seining ontgin 'n meer genuanseerde en gedifferensieerde verstaan van normatiwiteit wat die weg voorberei vir 'n verduideliking van die seining van Dooyeweerd met betrekking tot die vier strukture wat in die menslike liggaam vervleg is - 'n benadering wat afstand neem van die tradisionele dualisme van <i>siel</i> en <i>liggaam</i>. Terwyl die interne werkingsfeer van die fisiese, biotiese en sensitief-psigiese strukture in 'n funderende sin behoue bly, is hulle in die menslike liggaam ingekapsel onder leiding van die normatiewe struktuur wat, hoewel dit kwalifiserend is, in sigself ongekwalifiseerd is. Aandag word ook aan die verhouding tussen tydelikheid, bo-tydelikheid en ewigheid gegee alvorens die ontleding besluit word met 'n verantwoording van die onderskeie wyses waarop diere en mense in die normatiewe aspekte van die werklikheid funksioneer, met besondere verwysing na die aard van taal. Taal veronderstel verantwoordelike en vrye menslike handelinge wat op hul beurt toerekenbare keuses uit vele opsies verg - 'n eienskap wat afwesig is by diere. Die ondersoeker van diere-gedrag, Eibl-Eibesfeldt, is oortuig dat dit wat, alternatiewelik, rakende diere, in die algemeen as 'taal' aangedui word, eksklusief binne die sfeer van interjeksie beweeg, van die uitdrukking van insiglose gemoedstemminge - en hy bevestig ook kategories dat die vermo&#235; tot talige kommunikasie tipies menslik is en dat werklik niks vergelykbaar in die diereryk aangetref word nie. </LI></UL> 2013-01-31T07:56:03Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a12.pdf <UL><LI><b>Author:</b> Myburgh, G.A. Raath, A.W.G. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 289-309</LI> <LI><b>Abstract:</b> The abortion debate, and more specifically the reproductive health rights of the mother and the right to life of the unborn, have been clothed in controversy and disagreement. The debate is repeatedly argued from liberalistic and autonomous viewpoints of human rights, with very little consideration given to the fundamental foundations and philosophies underlying the concept of human rights. It is in relation to the fundamental foundations and philosophies that the Ciceronian-Reformational viewpoints present us with a deeper and alternative understanding of human rights. The Ciceronian-Reformational approach presents us with a theory of human rights that shifts the focus from individual autonomy to the duties upon which human rights are grounded. The focus on social benevolence and moral duty sharpens and deepens the basis of argumentation regarding abortion, and also presents a more balanced approach to the protection of the unborn and the mother in general. </LI><LI><b>Abstract:</b> <b>Plig, reg en sosiale welwillendheid : 'n alternatiewe benadering tot debatte oor aborsie</b><br/>Debatte oor aborsie, en meer spesifiek oor die reproduktiewe gesondheidsregte van die moeder en die reg op lewe van die ongeborene, is gehul in omstredenheid en meningsverskil. Die debat speel by herhaling af vanuit liberale en outonome ver trekpunte tot menseregte. Vanuit di&#233; vertrekpunte word dikwels min aandag geskenk aan die fundamentele grondslae en filosofie&#235; waarop die konsep van menseregte gebaseer is. In di&#233; verband bied die Ciceroniaans-Reformatoriese benadering 'n teoretiese perspektief op menseregte wat die fokus verskuif vanaf die individu se outonomie na die pligte waaruit menseregte voortspruit. Die fokus op sosiale welwillendheid en morele plig slyp en verdiep die metode van argumentering met betrekking tot aborsie. Dit maak ook 'n bydrae tot 'n meer gebalanseerde benadering tot die beskerming van die ongeborene en die moeder se regte in die algemeen. </LI></UL> 2013-01-31T07:56:03Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a13.pdf <UL><LI><b>Author:</b> Hanson, K.L. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 311-332</LI> <LI><b>Abstract:</b> As the corpus of texts of the Dead Sea Scrolls has filled out, their value in Judeo-Christian studies has become increasingly apparent. A case in point involves the proverbial sayings known as the Cave 4 "Beatitudes" (4Q525), which find parallel in the "Beatitudes" of Jesus, as recorded in the Gospels of Matthew and Luke. When these Qumranic "ashreis" first came to light, Emile Puech and Benedict T. Viviano argued that they evince a transformation, from their use in the "sapiential" genre to their presence in the Gospels where they are employed as part of an eschatological hope. The error of this analysis, I argue, is the confusion of aspect with tense. Rather than referencing present and future "tense", the textual issue revolves around complete or incomplete action. The Greek of the Gospels is, I suggest, struggling to mimic the imperfect form of kindred Semitic proverbs, and should be considered no more "eschatological" than their Hebrew counterparts. In short, the New Testament Beatitudes appear largely congruent with the Qumran fragments, and the "progression" is not from the "present" to the eschatological "future", but from the pursuit of "wisdom" to the pursuit of the "kingdom of heaven". </LI></UL> 2013-01-31T07:56:03Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a14.pdf <UL><LI><b>Author:</b> Oosthuizen, I.J. Du Toit, P. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 333-355</LI> <LI><b>Abstract:</b> Recent national and international reports have shown that South African education is not up to standard. One of the main problem areas is the low level of literacy and numeracy among South African learners. Instead of leaving it to academics and politicians who are not part of everyday educational practice, this article suggests that the educational practitioner should become the research protagonist by applying school-based research. Consequently, rather than utilising the traditional formal approach to research, the objective of this article is to show how a more pragmatic approach, utilising the attributes of action research, could be a viable option for conducting research from a grass roots level. Based on a literature study, a few essentials from everyday educational practice are identified and matched with the attributes of action research to demonstrate its viability for pragmatic research. It is suggested that educators become the leaders of the research process, with academics acting as associates and advisors. Finally, it is argued that pragmatism is not acceptable in terms of the Christian philosophy of life, whereas pragmatic approach in actual fact forms part of Christian ethics. </LI><LI><b>Abstract:</b> <b>Die pragmatiese paradigma as 'n bruikbare opsie vir skool-gebaseerde navorsing</b><br/>Onlangse nasionale en internasionale navorsingsverslae onderstreep die problematiek rakende onderwysstandaarde in Suid-Afrika. Dit is veral die lae geletterdheid en rekenkundige vaardighede wat afsteek. 'n Benadering wat talle probleme in die alledaagse onderwyspraktyk kan identifiseer en ondervang, is praktyk-gerigte, skoolgebaseerde navorsing. Voortvloeiend uit hierde benadering word gerigte navorsing deur die onderwyser vanuit die hart van die praktyk onderneem in plaas daarvan dat dit van buite af deur politici en akademici gedoen word. Die doel van hierdie besinnende artikel is gevolglik om aan te toon hoedat 'n pragmatiese benadering tot navorsing, (in plaas van die tradisionele, formeel gestruktureerde benadering) 'n bruikbare moontlikheid aan die onderwyser bied om deel te neem aan skoolgebaseerde navorsing. Gegrond op 'n literatuurstudie word enkele wesenseienskappe van die alledaagse onderwyspraktyk ge&#239;dentifiseer om aan te toon waar om aksienavorsing 'n geskikte pragmatiese instrument is vir sodanige praktyknavorsing. Daar word aanbeveel dat die onderwyser die rol van die protagonis moet inneem en akademiese rolspelers as vennote moet betrek. Ten slotte word daar ook aangetoon dat, hoewel die pragmatisme lynreg met die Christelike lewens beskouing bots, die pragmatiese ingesteldheid inderwaarheid 'n inherente deel van die Christelike werksetiek uitmaak. </LI></UL> 2013-01-31T07:56:03Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a15.pdf <UL><LI><b>Author:</b> Lategan, Laetus O.K. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 357-375</LI> <LI><b>Abstract:</b> This study promotes the position that theology as scientific discipline has a role to play at a public university. The article identifies some contemporary issues that may oppose a role for theology at a public university. The author engages with these reasons and argues that the question is not whether theology has any public value but rather if theology can prepare and direct future pastors and the church to be contemporary, relevant and directive for society. For theology to succeed, it needs to be embedded in scientific values, sharpened by scientific discourse and reflected through scholarly activities. The article suggests how theology can meet these expectations through delivering on an agenda that is in line with contemporary society and its needs. Examples such as sustainable development, protest art, the down melting of the economy, research, etc. are used to illustrate what role theology should play in society. </LI><LI><b>Abstract:</b> <b>Kan teologie anders as om publieke teologie te wees? Nadenke oor die rol van 'n teologiese fakulteit aan 'n publieke universiteit</b><br/>In hierdie artikel word geargumenteer dat teologie as 'n wetenskaplike dissipline belangrik vir 'n publieke universiteit is. Di&#233; posisie word ingeneem ten spyte van kontempor&#234;re uitdagings wat die plek van teologie aan 'n publieke universiteit bevraagteken. Die standpunt wat verdedig word, is nie &#243;f teologie publieke waarde het nie maar h&#243;&#233; hierdie vakgebied voornemende dominees en die kerk kan help om relevant en rigtinggewend vir die samelewing te wees. Vir teologie om suskesvol te wees, moet dit verweef wees met wetenskaplike waardes ondersteun deur wetenskaplike gesprek. Die artikel wys uit hoe teologie relevant kan wees deur op tydrelevante onderwerpe te reflekteer. Voorbeelde waarna verwys word, is onder meer volhoubare ontwikkeling, proteskuns, die ekonomiese krisis en navorsing. </LI></UL> 2013-01-31T07:56:03Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n3_4_a16.pdf <UL><LI><b>Author:</b> Schoeman, P.G. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 377-392</LI> <LI><b>Abstract:</b> The aim of this paper is to identify some all-inclusive objectives for values education in our country. These should naturally appeal to the majority of our citizens. Such all-encompassing educational aims form the parameters within which all other (immediate and proximate) goals will ultimately receive their deepest meaning. As final and all-encompassing objective for values education in any community, the ideal of a just state where free, equal, impartially treated, like-minded, critically disposed and sensible, well-informed citizens live in peace seems to have a universal appeal. This matter will be discussed in the following article. </LI><LI><b>Abstract:</b> Die doel van hierdie artikel is om enkele alles-omvattende doelstellings vir opvoeding in lewenswaardes in ons land te identifiseer. Dergelike doelstellings moet vanselfsprekend op die meerderheid van ons landsburgers appelleer. Sulke alles-insluitende doelstellings vorm die raamwerke waarbinne alle ander (korttermyn en onmiddellike) doelstellings hulle diepste fundering vind. As uiteindelike en alles-insluitende doelstelling vir opvoeding in die meerderheid van moderne samelewings sal die ideaal van 'n regverdige staatsbedeling waarin vrye, gelyke, gelykberegtigde, kritiesingestelde, verstandige, krities-denkende en ingeligte landsburgers in vrede saam leef waarskynlik 'n baie wye appel uitoefen. Hierdie aangeleentheid sal in die onderhawige dokument bespreek word. </LI></UL> 2013-01-31T07:56:03Z http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v48_n1_2_a10.pdf <UL><LI><b>Author:</b> Van der Walt, B.J. </LI><LI><b>Vol 48 Issue 3 & 4</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 393-395</LI> <LI><b>Abstract:</b> In Jaargang 48, Vol. 1&2 van die 2012-uitgawe van die tydskrif het 'n gedeelte van die Bibliografie van die gepubliseerde artikel (pp223-249) uitgeval. Die Bibliografie-herdruk tot en met die gedeelte wat uitgeval het, verskyn hiernaas.<br/>In the case of the article published in Annual 48, Vols 1&2 of the 2012 issue of the journal (pp223-249), part of the Bibliography was omitted. The Bibliography, up till the end of the omitted part, is hereby reprinted.<br/>Verskoning word die outeur aangebied / An apology to the author is pledged. </LI></UL> 2013-01-31T07:56:03Z