Abstract
J S Semler's (1725-1791) view of history, church history and salvation history - An exploration. Johan Solomon Semler introduced a new understanding of Scripture through his view of history. This article tries to indicate that the scheme according to which he viewed history is one based on the distination between content and form. By means of this scheme, Semler endeavoured to reconcile faith and revelation with ideas from the Renaissance, Enlightenment and English Deism. Semler's premises were not just influenced by scholars like Leibnitz and Baumgarten, but his association with Pietism and Orthodoxy further contributed to the formation of his view of history. However, as a result of his premises, Semler surrendered church history and salvation history to the Enlightenment view of history. Church history and salvation history were consequently interpreted in terms of progress in the perfection of morality. Unaware of his own historical position, Semler subjected the contents of church history and salvation history to his own premises.
Highlights
J S Semler's (1725-1791) view of history, church history and salvation history - An exploration Johan Solomon Semler introduced a new understanding of Scriptu~e through his view of history
Semler's premises were not just influenced by scholars like Leibnitz and Baumgarten, but his association with Pietism and Orthodoxy further contributed to the formation of his view of history
Church history and salvation history were interpreted in terms ofprogress in the perfection ofmorality. Unaware of his own historical position, Semler subjected the contents of church history and salvation history to his own premises
Summary
J S Semler's (1725-1791) view of history, church history and salvation history - An exploration Johan Solomon Semler introduced a new understanding of Scriptu~e through his view of history. Hagenbach (1896:944) verklaar ondermeer dat dit veral Leibniz se ftlosofie was wat deur Wolff in,gang in die teologie gebied is, en Moeller stel dat Wolff nie werklik as verteenwoordiger van die AufkHirung beskou kan word nie maar wel as die gewisse voorloper en: ' ... Op grond hiervan verklaar Hess (1974: 137) dat dit nie betwyfel kan word dat God die Here van die geskiedenis is nie.
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