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In this article Afrikaner theology articulated by FJM Potgieter is compared to contemporary fundamentalism. Potgieter's theology is built on certain biblical principia that represent revealed truth and therefore are irreducible principles applicable in all spheres of life. These principles are also confirmed by common grace in the God-given dispensation of peoples and races. Contemporary fundamentalism would often begin with a select tradition that is strictly applied to the present. Often it is about a religious tradition that is used as a means to a political outcome. The article argues that Potgieter's theology has unmistakable elements of such contemporary fundamentalism.

If a question were asked concerning the single greatest achievement of that tradition known as Dutch Calvinism, a viable answer would be its theology. The theological faculties, the theological interest, and acumen of the Dutch Reformed Church have been its chief adornment during long periods of its history, and that was never more true than during the seventeenth century, the main period of our study. lts schools, amply supported by local governments so that substantial libraries could be funded and the ablest scholars attracted, soon became the most famous in Europe and drew students from as far away as Hungary where during a century and a half over 3,000 young men set out on the 1,000 mile trek to the low countries in order to study theology and then return to their homes. But not only ministers and theological students pursued this "highest science," as it was often called, but laymen, particularly the thousands of elders in local churches, read and discussed theological literature so that there were actually times when and places where the words "Dutch" and "theology" seemed synonymous.

Theology of culture is essentially multi-disciplinary in its foundation where it should be able to appropriate discursive theology, sociology, philosophy, history, psychology etc. Theology of culture cannot be simply an exercise of appropriating the scriptural injunctions.In the history of the dissemination of Islam in this part of this world, the cultural role is instrumental in the process of Islamisation. Understanding the religious life and discourse in this region will not be completed if the realm and significance of culture is being relegated. It is imperative for Muslims in Southeast Asia to develop theology of culture as part of their intellectual and religious discourse, nourishing them with the notion of dialogue, criticality and reconstruction. In more specific term, the need to garner the interest on culture is important where student of religion could engage, like other students of culture, by giving critical religious perspectives, on a domain that affect their life and humanity as a whole. Our cultural and intellectual responses to the predicaments of our time are urgently needed, especially when the political responses always beset by more problems and confusion. To attempt an alternative approach must be recognized and made available. Herein lies the importance of a theology of culture.

This paper seeks a reappraisal of Martin Luther's complex understanding of theology's place in the social and political reformation of 16th–century Germany. Here I seek to reintroduce an element of that theology that has been largely absent from mainstream scholarship: music. Building on Robin Leaver's influential 2007 work, Luther's Liturgical Music, wherein he argues that Luther's liturgical song–writing ought to be understood theologically, I will demonstrate how the reformer sought to use a musically expressed theology to build a foundation of faith among the German laity– a prerequisite, he believed, to a successful reformation of Christian religion and society. Luther's answer to the failures of the early evangelical Reformation was an educational programme centred on teaching a theology of the Psalms through music.

Bibliography: pages 102-105. ; The theology and practice of the eucharist emerged as one of the major points of contention in the 16th Century Reformation. While the Reformers themselves differed in their respective eucharistic theologies, they were nevertheless unanimous in rejecting what they perceived as heresy and abuse in the theology and practice within the Roman Catholic Church. Part One of this dissertation explores the Reformed teaching on the eucharist by surveying the eucharistic theologies of the Reformers, Huldrych Zwingli and John Calvin, and more recent theologians, Peter Forsyth and Karl Barth. The challenge of the Reformation, however timeous and valid, did not go far enough. While the Reformers went to great lengths to expose theological heresy and to condemn abuses, they gave scant attention to the contextual implications of their theology. For instance, the Reformation focussed on such theological issues as the "essence" or "substance" of Christ's presence in the eucharist, without giving attention to its missiological implications within the contextual struggles for human liberation from socio-political and economic structures of domination, oppression and exploitation. Roman Catholic theology of liberation, emerging from Latin America in the latter part of the 20th Century, presents a compelling challenge to both traditional Catholic teaching and Reformed theology and practice. While not departing from the basic tenets of Catholic teaching, liberation theology adopts a radically critical stance, whereby any orthodox theology and practice is judged in terms of its relevance to the existential situations of human oppression, poverty and suffering. Part Two of this dissertation reflects on the response of liberation theologians to a new crisis for the sacraments within the Roman Catholic Church. This is done by surveying the eucharistic theologies of Juan Luis Segundo, Rafael Avila (from Latin America) and Tissa Balasuriya (from Asia). The Churches of the Reformed tradition have not as yet adequately responded to the challenges within a country characterised by racism, state oppression, social injustices and economic exploitation. A Reformed eucharistic theology and practice should be formulated for the South African context, which takes seriously the criticisms of Catholic liberation theology, while simultaneously exploring the contextual implications of its own Reformed tradition. It is not necessary for a Reformed understanding of the eucharist to break with tradition, anymore than Catholic liberation theology does. What is required is that the tradition be retrieved in relation to the struggle for liberation within our historical context. Part Three sets out the proposal for a eucharistic theology and practice for the South African context, in terms of two major themes, namely those of protest and celebration. These themes are fundamental to both the biblical framework and the contextual application of the eucharist, are consonant with the intention of Reformed eucharistic theology. Central to the proposal will be the formulation of a theology and practice of the community-of-faith. It will become evident as to what is meant by community-of-faith as we explore the above themes.

It is impossible to imagine modern life without education. It allows a person to learn something new, to know the reality around, to realize their abilities, to reveal their talents, to find a vocation in life. Education is not only the process of learning new information, but it is also the upbringing and development of the individual, their exposure to the world and national culture, the formation of a certain system of values. Currently, there are several problems in education, like in any other public sphere, that cause active discussion in society and require resolution at the legislative level. This article presents a legal study of spiritual education, taking into account its legal regulation and implementation in Russia at the present stage. The authors of the article consider the most important aspects of the implementation of the right to spiritual education in Russia and conduct a comparative legal analysis of the Russian legislation on spiritual education. The article considers the types of educational organizations that provide religious education and their educational programs, describes the foreign experience of religious education, and conducts a systematic analysis of educational standards of higher education. The authors identify current problems in the field of organization and implementation of religious education, give recommendations for their solution, and indicate areas for improving legislation on religious education. It is concluded that the introduction of subjects teaching religion in educational institutions is legal in compliance with the principle of voluntary choice of education.

In the recent past, we have seen a parting of the ways of the theological discipline and public universities in many places throughout Western Europe. In this article, firstly, some backgrounds of this development are briefly explored, taking the situation in the Netherlands as an example. Secondly, it is argued that from a Christian – and especially a Reformed – theological point of view that this development is suboptimal and should be regretted. Thirdly, two lines of argument for retaining a place for theology at public and largely secular contemporary universities are investigated: the first one, which attempts to align theology to the natural sciences, is found wanting; the second one, which situates theology in the realm of the humanities, is argued to be largely convincing. Following this finding, a case study was offered of how a theological faculty or department could be (re)structured in such a way that – without turning it into an allegedly 'neutral' religious studies department – it continues to occupy a viable place within contemporary public universities. It is argued that theological faculties might have to open up to a variety of religious perspectives (rather than hosting just one religious tradition) both for epistemic and political reasons. Finally, a brief suggestion was made as to how such a development might be justified from a Reformed theological perspective.

This paper identifies the links between Calvin's theology, as laid out in his exegetical, political, and administrative writings and the policies that he put in place during his tenure as preacher in Geneva. The process of actualized theology which occurred within the spheres of liturgical, sacramental, and ecclesiastical changes demonstrates a more direct link between Calvin and the construction of a religious community in Geneva than the Confessionalization thesis holds. The paper addresses the historiographical failings of both historians who have sought to politicize Calvin to suit modern ideological frameworks, and historians who have ignored the links between structural and theological adaptations that occurred during the Reformation. The paper looks specifically at the development of eucharistic theology by Calvin, and how that intellectual development shaped the sacramental customs of the Lord's Supper and the liturgy surrounding it. Additionally the paper observes a connection between Calvin's thought on reconciliation within the Bible, such as the process of on hands, and the approach Calvin had towards punishment and reconciliation of sinners and criminals within the Genevan community. This paper argues that the application of the Confessionalization thesis, whereby the state leads the process of confession building in a preceding movement towards Early Modern centralization, does not apply to the early Genevan Reformed church and the process of confession building was, instead, led principally by Calvin.

Contemporary development of Christian political theology has been marked, among others, by a turn to liturgy. At first glance, such a turn might be easily associated with the sound principle of the inextricable connection between vita activa and vita contemplativa. The turn to liturgy, therefore, aims to affirm that mystics (the life of prayer) and politics (social engagement) should go hand in hand. However, does this classical idea stand as the sole reason for the turn to liturgy in the contemporary discussion in political theology? In this article, the author argues that while this classical argument still provides part of the answer to that question, the turn to liturgy in contemporary political theology to a considerable extent deals with the question of self-definition of the Church in exercising its political engagement. The turn to liturgy insists that the Church is inherently political, and thus its political significance is not defined by its relationship with the politics of the state alone. On the contrary, the political nature of the Church and its political role wells up from its identity as the sign and instrument of the Kingdom of God. As such, in its political engagement, the Church ought not to be considered merely as a social or voluntary organization.

Historical Theology Survey Critique: Augustine of Hippo evaluates how current historical theology survey texts understand and present the theology of Augustine. The texts will be examined to assess the following: the accuracy of presentation on discussed topics, the specific theological topics which Augustine addressed which are excluded in the surveys, and if there is any discernible theological bias on the part of the authors. The historical theology surveys that are focused on within this research paper include Greg Allison's Historical Theology: An Introduction to Christian Doctrine, Justo González's A History of Christian Thought, and Alister McGrath's Historical Theology: An Introduction to the History of Christian Thought. The three major topics that the study is oriented around are Augustine's Trinitarian thought, The Donatist Controversy, and the Pelagian Controversy. The findings of this research present all traditions as favoring either Augustine's biblical hermeneutic or his cultural context as more insightful in understanding and presenting his thought.

28 pages ; The essay examines the pronounced theological turn of the late Carl Schmitt, especially in his Politische Theologie II (1970). He aim is to understand what Schmitt meant by a "Catholic intensification" in the relationship between theology and political theory. The essay gives equal attention to Schmitt's polemic against the theologian Peterson, who denied the possibility of political theology, and the dialogue with the philosopher Hans Blumenberg, who had severely criticized Schmitt's conception of secularization. The essay shows that in both instances the opposition merely encouraged Schmitt to sharpen and clarify his own theological position, which includes heretical Gnostic elements.

According to David Tracy, plurality and ambiguity are two important characteristics of the contemporary global (and South African) cultural, political, religious and theological situations. This article identifies five possible conceptual strategies to deal with the existence of a radical plurality within Christian theology, i e monism, eclecticism, relativism, agnosticism and pluralism. The presuppositions of pluralistic strategy is analysed in more detail. The appeal of such a pluralistic approach is illustrated with reference to Tracy's proposal of an analogical imagination. A few possible objections regarding the applicability of pluralism within the context of Christian theology are also discussed.

This study evaluates how current historical theology survey texts understand and present the theology of Augustine. The texts are examined to assess the following: accuracy of presentation on discussed topics, specific theological topics Augustine addressed excluded in the surveys, and theological bias on the part of the authors. The historical theology surveys include Gregg Allison's Historical Theology: An Introduction to Christian Doctrine, Justo González's A History of Christian Thought, and Alister McGrath's Historical Theology: An Introduction to the History of Christian Thought. The three major topics treated include Augustine's Trinitarian thought, the Donatist Controversy, and the Pelagian Controversy. The findings of this research present all examined traditions as favoring either Augustine's biblical hermeneutic or his cultural context as most insightful in understanding and presenting his thought.

In four volumes. ; Mode of access: Internet. ; Military Service Inst.

The article argues that there is still need of black theology. Although apartheid is believed to have died and blacks have political power, the socio-economic and cultural realities and conditions that necessitated black theology are still prevalent. For as long as the black experiences involve pain and suffering there will be need to reflect theologically on what it means to be black in the South African context. This time around, as black theology is resuscitated, it should not merely be an academic- intellectual enterprise of the elites but it should seriously be in such a way that it has an organic relationship with the poor and oppressed. For black theology to be sustainable it has to be done in the context of theological reflection not from the Ivory towers such as academia but together with and alongside the poor and the oppressed, as well as their ecclesiastical and social movements