This article represents the genre of auto-ethnographic, autobiographical research. It consists of questions which evoke narrative responses because the questions register a life story in itself. Pieter G.R. de Villiers is the interpellator and Andries G. van Aarde the respondent. They are long-standing friends and both professors of New Testament studies. De Villiers is presently the editor at LitNet Academic (Religious Studies), and Van Aarde is the editor of HTS Theological Studies. Since 1990, De Villiers has been Executive Director (...) of the Centre for Christian Spirituality and Ethics and has been a Research Fellow and Professor Extraordinarius in Biblical Spirituality at the Department of Old and New Testament Studies at the Faculty of Theology, University of the Free State (since 2001).Contribution: The article reflects a conversation between Andries G. van Aarde and Pieter G.R. de Villiers. It contributes to an understanding of contemporary South African church history, including the protest by academics in Afrikaans ecclesial circles against apartheid and gender injustice. (shrink)

Metaphors for the encounter between God and humanity and a roaming theologian’s reflective journey. This article maps the theology of Christo van der Merwe as a mobilising theology which aided the Netherdutch Reformed Church in Africa in discerning its character, role and purpose. The core of Van der Merwe’s theology consists of a journey with God as encountered in the narratives about Jesus and the Spirit told in the Christian Bible. The article shows that the mobilising core of his theology (...) is due to an ‘interoperational relationship’ between ‘knowing and believing’. In the article, the metaphor ‘roaming’ is used to illustrate this biographical journey as contextual theology which equips pastors with ministerial skills to take care of people who are haunted by trauma. (shrink)

This article forms part of the commemoration of Friedrich Schleiermacher, who died 185 years ago on 12 February 1834. It focuses on the aspects of Schleiermacher’s life and work that have influenced the author the most. The article consists of personal annotations, Schleiermacher’s understanding of ‘divine’ hermeneutics, his notion of congeniality and his ‘subscription’ to creedal Christianity while promoting the freedom of the exegete to interpret the Bible and ecclesiastical confessions robustly and critically.

The article explores various aspects of understanding Paul. It focuses on his use of the expression ‘the gospel of God’ as the ‘good news’ that originates with God (a subjective genitive) and one that is about God (an objective genitive). The article argues that the cross and resurrection constitute the core of Paul’s message and that this message demands a new ethos because of the ‘dying and rising’ in participation with Christ Jesus. For Paul, the messianic era had already commenced. (...) In Paul’s point of view, the heart of the gospel was the announcement of a historical happening, namely the crucifixion of the historical Jesus which is connected to another ‘event’, namely the resurrection of Jesus, which does not qualify as history. For Paul, faith is engagement with the kerygma, and not a kind of loyalty to inherited religious customs. Faith implies undivided loyalty, a personal decision and commitment to believe what is proclaimed. (shrink)

This article aims to apply the model of change agent to the interpretation of Colossians. Presuming a continuity between Jesus and Paul, the article introduces the concept of ‘by faith alone’ from the Pauline letters. By this expression is meant an undivided fidelity to an inclusive approach to understanding God’s work, with concrete historical roots in Jesus’ crossing of gender, ethnic and cultural boundaries. Living in this manner requires reformation, transformation and change. The study spells out in fuller detail what (...) is understood ‘by faith alone’ by discussing the meaning of ‘faith’ within its semantic domain embedded in the codes of 1st-century Mediterranean culture. Living in faith is both a change of one’s inner convictions and about a life in faith. (shrink)

In the Netherlands, consent from relatives is obligatory for post mortal donation. This study explored the perspectives of relatives regarding the request for consent for donation in cases without donor registration. A content analysis of narratives of 24 bereaved relatives of unregistered, eligible, brain-dead donors was performed. Relatives of unregistered, brain-dead patients usually refuse consent for donation, even if they harbour pro-donation attitudes themselves, or knew that the deceased favoured organ donation. Half of those who refused consent for donation mentioned (...) afterwards that it could have been an option. The decision not to consent to donation is attributed to contextual factors, such as feeling overwhelmed by the notification of death immediately followed by the request; not being accustomed to speaking about death; inadequate support from other relatives or healthcare professionals, and lengthy procedures. Healthcare professionals could provide better support to relatives prior to donation requests, address their informational needs and adapt their message to individual circumstances. It is anticipated that the number of consenting families could be enlarged by examining the experience of decoupling and offering the possibility of consent for donation after circulatory death if families refuse consent for donation after brain-death. (shrink)

This article aims to initiate a discussion on the demarcation of the ethics of care. This discussion is necessary because the ethics of care evolves by making use of insights from varying disciplines. As this involves the risk of contamination of the care ethical discipline, the challenge for care ethical scholars is to ensure to retain a distinct care ethical perspective. This may be supported by an open and critical debate on the criteria and boundaries of the ethics of care. (...) As a contribution, this article proposes a tentative outline of the care ethical discipline. What is characteristic of this outline is the emphasis on relational programming, situation-specific and context-bound judgments, a political–ethical perspective, and empirical groundedness. It is argued that the ethics of care is best developed further by means of an intradisciplinary approach. Two intradisciplinary examples show how within the frame of one discipline, other disciplines are absorbed, both with their body of knowledge and their research methodology. (shrink)