Abstract
The world as likeness: A trajectory to find the middle term of “theology”In this article the different ways of bridging the gap between the concepts theos + logos in the word “theology” are investigated. This could either be done from above or from below. In order to conceive a workable definition of theology, both directions of departure are rather important. A meaningful way of doing so is to apply the concept of analogy. In the exposition of the article, this cue is followed from the classical Greek philosophers up to Barth with his unequivocal “no” to natural theology. The solution, however, is pursued along the line of the analogy of grace of Thomas Torrance. Against this backdrop, certain indispensable trends for our understanding of church in a postmodern society are designated, for example socio-cultural niches, identity-involvement dilemma, market orientation, public theology and service. Friedrich Mildenberger’s concept of basic God-talk (“einfache Gottesrede”) plays a decisive role in this enterprise.
Highlights
In this article the different ways of bridging the gap between the concepts theos + logos in the word “theology” are investigated
Mens hoor hierdie selfde balans by Wolfhart Pannenberg (1991:51, 54) wanneer hy sê dat teologie te doen het met die universaliteit van die waarheid van die openbaring van God en daarom met God self, maar haas hom dan ook om by te voeg dat die waarheid vir ons slegs toeganklik is in die betreklikheid van ons ervaring en refleksie
Dit beteken in die lig van die ontmoetingsgebeure, dat openbaring ook primêr hinc et nunc ervaar word (Mildenberger)
Summary
Allerweë word aanvaar dat die bronne van die teologie die volgende kan wees: Skrif, natuur, ervaring, rede en tradisie. Dit moet dus altyd binne die kader van die openbaring verstaan en gehanteer word. Die postliberale teologie het daarom ook sterk teen enige proposisionele verstaan van die openbaring stelling ingeneem[6]. Dit beteken in die lig van die ontmoetingsgebeure, dat openbaring ook primêr hinc et nunc ervaar word (Mildenberger). McGrath (2001:294) vat dit alles korrek saam wanneer hy sê dat die natuur (en die rede en die ervaring en die tradisie) nooit die explicans van die openbaring van God kan wees nie, maar slegs die explicandum. Dit beskik dus oor geen intrinsieke Godskennis nie, maar moet binne ’n raamwerk van openbaring en interpretasie tot spreke gebring word
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