Abstract
The theological debate: Its value and significance With negotiation and debate being the buzz-words of our day, it is of some value to explore, even if only superficially, the structure and tendency of the theological debate in the history of the church. In the theological debate the cardinal issue is the Word of God which determines the word of man. In this light the theological debate can be distinguished as both an internal debate within the church arid an external debate with those outside the church. The substance of the debate is determined largely by the question of the content and significance of the Word of God Since the Word of God is an absolute norm, the theological debate tends to become a statement and, in many cases, does not develop iruo an exchange of ideas or points of view. The theological debate, with its apologetic, explanatory and didactic elements, is however a necessary element in church life. Within its limits it can be a stimulating expression of the faith of the church.
Highlights
The theological debate: Its value and significance With negotiation and debate being the buzz-words of our day, it is of some value to explore, even if only superficially, the structure and ten dency of the theological debate in the history of the church
In the theo logical debate the cardinal issue is the Word of God which determines the word of man
The theological debate, with its apologetic, explanatory and didactic elements, is a necessary ele ment in church life. Within its limits it can be a stimulating expression of the faith of the church
Summary
’n absolute waarheid is, omdat dit ’n boodskap van die lewende God is, het die boodskap ook ’n bepaalde absolute karakter gehad wat nie teenspraak aanvaar het nie. Die feit dat die Heilige Skrif uniek is en sy uiteensetting nie deur die mens verander kan word nie, het, uit die aard van die saak, ’n direkte invloed op die teologie, sy inhoud en die teologiese debat. Soos die kerkhervormers dit gevoer het, vergelyk word met die van die vroeë kerk kom ’n interessante parallel na vore. Dit het beteken dat daar vir die kerkhervormers, naas die gemeenskaplike soos byvoorbeeld uiteengesit in Calvyn se skrywe van 1536 aan koning Frans I (Simpson 1984:89), daar ook ’n aantal kernpunte was waaroor hulle, op grond van die Skrif, heeltemal met Rome verskil het en waaroor hulle geen toegewings sou maak nie. Dit het Lu ther baie duidelik aan Erasmus uitgespel in sy De servo arbitrio van 1525
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