"Christ transforming culture"? Nagedink oor die aard van die gereformeerde geloof

Abstract

The essay pays tribute to the honoree by reflecting on the nature of the Reformed faith and tradition, in which he was called to play a leading role during challenging times. It takes its departure in H. Richard Niebuhr's well-known claim that the Reformed faith represents a form of "Christ transforming culture" Christianity, implying both that the Reformed faith positively affirms reality and life and that Reformed faith continuously strives for transformation and renewal of reality and life. The essay demonstrates how this twofold emphasis, of affirmation and critical renewal at the same time, is rooted in the heart of the Reformed vision itself, which is described as "a way of being the Christian community in the world, before God". Four aspects of this description are consecutively highlighted, namely "the Christian community" (the first section), "before God" (the second section), "a way of being" (the third section) and "in the world" (the fourth section). In a concluding section the essay argues that four popular forms of criticism of the Reformed faith, widespread in South Africa today, are therefore directed at caricatures and betrayals of the Reformed tradition.

Liturgie en geloofsvorming.

“…In die Gereformeerde tradisie sal dit vorming wees wat erediensgangers te help om te weet aan wie hulle behoort; wat hulle help om voor God se aangesig elke dag te lewe; wat hulle help met 'n lewe van dankbaarheid. 26 Dirkie Smit 27 stel dit treffend deur te sê dat die Gereformeerde erediens se eie aard gaan oor die aard van God se teenwoordigheid, die aard van die teenwoordige God en dan ook die aanbidding van hierdie God. En verskeie teoloë het oor die laaste dekades opgemerk dat die erediens die erediensgangers help om telkens weer in die regte rigting kyk.…”

Toward justice and social transformation? Appealing to the tradition against the tradition

“…The apathetic attitude to those who were marginalised and excluded, stands in opposition to the pathos of God and the call to love all others without exception, because they carry the image of God. But most of all, the self-assurance and 26.For a short description of this neo-Calvinism, read Smit (2002).…”

Can we still be Reformed? A reflection on the Reformed tradition and South Africa’s modernity

“…In South Africa this ability to cooperate, to integrate the convictions of the other in shared visions is of course severely compromised. Although the Reformed tradition in South Africa is a "story of many stories" (Smit 1992), the disunity between Reformed churches seems to contradict the collaborative spirit of the Reformed tradition (Smit 2002).…”