Category: Dogmatics & Ethics

Political correctness involves upholding basic human rights by ensuring that language, principles, values, and actions are not offensive, discriminatory, or dehumanizing to any specific culture or society. While these principles, norms, and values sometimes align with those of the Bible, they are not always in agreement and are often shaped by a particular elite group (not necessarily the majority) who attempt to impose their personal beliefs on society.

These opinions and values are often considered fairly “neutral,” as they are intended to be normative for everyone, regardless of race, gender, gender preference, religion, or belief systems within a specific society. They reflect a kind of “world spirit or attitude” and are inherently humanistic. The values of a certain elite—mainly because of their prominence in the media and entertainment world—determine what is deemed politically correct or incorrect, valid or invalid. This is primarily expressed through verbal or written communication, music, lifestyle, fashion, and various forms of broadcast media. Whether politically correct conduct aligns with Biblical teachings is generally seen as irrelevant.

In terms of content, a wide range of principles and norms can be presented as politically correct, and these may vary slightly depending on the culture and society. For instance, political correctness in a predominantly Muslim society will differ from that in a mainly secular society. However, the emphasis is on the rights and equality of all human beings. As a result, one should avoid being judgmental about another person’s belief system, as truth is viewed as relative rather than absolute, except in cases where a belief system is clearly harmful to society or an individual.

For Christians, truth is not determined by what is politically correct, neither by the opinions of a certain elite group of society, but by what is presented in the gospel of Jesus Christ. The Bible therefore classifies mankind in only two opposite poles: those in Christ and those outside Christ. The gap between these two poles increases constantly!

Taken form: DOGMATICS THEME 1: THE CHRISTIAN AND TRUTH.

Prof. Francois Moller

People tell us that there are pastors who consult sangomas to help them obtain authority and power.  We do not know if this is true.  What we however have experienced ourselves is church-people who have tried to intimidate us by telling us how powerful and politically connected they are, so that we would give in to their demands.

Power and authority are important. Won’t you read, listen to, or watch Prof Möller’s address about authority and power of God in your life.  It is a Christ-centered perspective with significant implications.

I trust you will enjoy this Biblical perspective especially in our power crazy world.

Esegiël hoofstuk 18 is ’n baie besondere hoofstuk in verband met stryd en lyding in ’n gelowige se lewe.  Maar let veral op die volgende verse:

Verse 1-3; 20; 31-32:

Verder het die woord van die Here tot my gekom en gesê:

Wat is dit met julle dat julle hierdie spreekwoord gebruik aangaande die land van Israel, naamlik:  Die Vaders het groen druiwe geëet, en die tande van die kinders het stomp geword?

So waar as Ek leef, spreek die Here my God, dit sal julle nie meer in die gedagte kom om dié spreekwoord in Israel te gebruik nie.

Die siel wat sondig, dié moet sterwe, die seun sal nie die ongeregtigheid van die vader help dra nie, en die vader sal nie die ongeregtigheid van die seun help dra nie, die geregtigheid van die regvredige sal op hom wees, en die goddeloosheid van die goddelose sal op hom wees.

Werp julle oortredinge waardeur julle oortree het, van julle weg en maak vir julle ’n nuwe hart en ’n nuwe gees, want waarom wil julle sterwe, o huis van Israel?

Want Ek het geen behae in die dood van hom wat sterwe nie, spreek die Here my God: Bekeer julle dan en lewe.

Introduction

In Christian tradition, and especially that of the Western church, the creation event is generally presented as only a six days’ work, while the completion of creation on the seventh day is much neglected, or even overlooked altogether. Therefore it is necessary to present a more complete perspective on the Sabbath as presented in the Biblical creation narrative, the history of Israel in the Old Testament, and that of the church in the New Testament.   This perspective is in correlation with the progressive revelation of God as seen from Creation, the Fall, the Old Testament, the New Testament, the Return of Christ, up to the eternal heavenly rest of God (Sabbath).

In order to deal with this threefold view, the Sabbath is divided into three categories:   

• The Creation Sabbath (Creator – Creation narrative).
• The Covenant Sabbath (Israel – Old Testament).
• The Atonement Sabbath (Church – New Testament).

The intention is not to differentiate between three different and autonomous Sabbaths, but to appreciate the one Sabbath of God from these three phases or accentuations in the progressive revelation of God:

The act of forgiveness is one of the most powerful occurrences conquering the reality of sin and its destructive fruits as manifested in broken relationships with God and man. No wonder the strong biblical emphasis on forgiveness as an act of God, but also expected from man.

Forgiveness is sometimes identified as an act of “sending away”. God “sends away” what man has done in violation and disavowal of his will, and receives man back into uninhibited fellowship. Also man’s forgiveness to one another is seen as an act of “sending away” what has become between him and his neighbor. To “send away” is indeed an important aspect of forgiveness, and relates to the Greek verb άϕιέναι (to send away; to forgive) as mainly used in the gospels. However, that which is central to forgiveness cannot in the first instance be determined by semantics, but rather what God has done in Christ to move towards us in brokenness and sin whilst inviting our repentant response.