Abstract
The pendulum between subjectivity and objectivity in the theology of Theuns Dreyer – a dialogue This article reflects a conversation between Andries G. van Aarde and Theuns F.J. Dreyer. Dreyer was professor of Practical Theology in the period 1983 to 1999, and director of the Reformed Theological College at the Faculty of Theology, University of Pretoria from January 2000 until his retirement in January 2012. The article aims to demonstrate the shifts in Practical Theology and how these changes influenced Dreyer and, on the other hand, how Dreyer himself was the campaigner of the progress in teaching and training of ministers of the Netherdutch Reformed Church of Africa during the past three decades.
Highlights
The pendulum between subjectivity and objectivity in the theology of Theuns Dreyer – a dialogue This article reflects a conversation between Andries G. van Aarde and Theuns F.J
The article aims to demonstrate the shifts in Practical Theology and how these changes influenced Dreyer and, on the other hand, how Dreyer himself was the campaigner of the progress in teaching and training of ministers of the Netherdutch Reformed Church of Africa during the past three decades
Wat dit veronderstel, is dat ons te midde van al ons baie en min teologiese kennis onverkort bly glo dat God ons lewe beheers; immanent diep in ons woon; en die persoonlike singewing hiervan blyk onder meer daaruit, dat ons te midde van al ons baie of min teologiese kennis, dit bly herhaal dat God tog ook tegelyk buite ons beheer is; en dat ons in geheel – kop en hart – beperk is om ‘reg’ te doen, te bely en te preek
Summary
& Dreyer, T.F.J., 2011, ‘Die pendule subjektiwiteit-objektiwiteit in die teologie van Theuns Dreyer – ’n dialoog’, HTS Teologiese Studies/ Theological Studies 67(3), Art. In 2010 het Mattia Riccardi (2010:331–351) ’n opstel oor Friedrich Nietzsche en Immanuel Kant geskryf wat my gehelp het om te probeer verstaan waar Theuns Dreyer in die kaleidoskoop van Hervormde teologie in Suid-Afrika inpas. En is ek verder reg dat dit juis die toenemende verinnerliking van hierdie geloofsoortuiging was en is wat die teologiese diskoers en lewe van Theuns Dreyer in die afgelope tydspan van drie dekades kenmerk?. Aan die einde van my dialoog met Dreyer kom ek terug na Kant en Nietzsche – en bevestig al dan nie my waarneming dat die spanning tussen ‘objektiewe’ en ‘subjektiewe’ geloofskennis die goue draad in Dreyer se teologie vorm. Die volgende sake kry aandag: outobiografiese kantaantekeninge; appliserende teologie; vernuwende denke; die kwantumsprong; en vrae waarvoor daar nie weggedeins mag word nie
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