Afrikaans: Te wyte aan 'n werklikheidsverstaan wat sy wortels in die Kartesiaanse
dualisme van gees teenoor natuur vind, het die mens se omgang met die
natuur in die ekologiese krisis ontaard. Sodanige werklikheidsverstaan was ook gekondoneer deur die Christelike teologie se interpretasie
van Genesis 1 vers 28. Alhoewel die mens se verhouding tot die
natuur vandag eties herskrywe is, is dit dogmaties nog tastend. Dit
is daaraan toe te skrywe dat genoemde dualisme hom nog steeds in die
teologie van ons dag skuilhou.
Die taak is hier opgeneem om hierdie dualisme in die Protestantse
teologie van die twintigste eeu bloot te le. Dit is gedoen deur
bepaalde rigtings in die teologie wat tendensieuse karakter het, te
identifiseer. 'n Verteenwoordigende eksponent is vir elke model gekies
by wyse van kriteria wat 'n onderlinge koherensie sou verseker. Die
volgende keuses is gemaak: die fisiko-teologiese model soos by K.
Heim, .die eksistens-teologiese model soos by F. Gogarten, die
onto-teologiese model soos by K. Barth, die eskato-teologiese model
soos by J. Moltmann en die etico-teologiese model soos by G. Altner. Nadat hierdie modelle sistematies beskryf is, en wel op so 'n wyse dat
die bree strekking van 'n bepaalde teoloog steeds daarin teruggevind
kan word, is hulle in die lig van Bybels-reformatoriese beginsels
gewaardeer en relevante kritiese aspekte is uitgelig.
Uit die ondersoek het dit geblyk dat die Kartesiaanse dualisme op twee
wyses in die werklikheidsverstaan van die teologie figureer. Enersyds
is daar die metafisiese modus soos verwoord deur Heim se polariteitswet,
Barth se ontologiese verbondsbeginsel en Moltmann se triniteitsideologie.
Andersyds is daar die gnoseologiese modus soos verwoord
deur Gogarten se mistieke bewussyn en Altner se abstrakte subjek.
Op grond van die insigte wat verkry is, word gestel dat die teologie
die werklikheid nog metafisies-ontologies vanaf God, nog mistiesabstrak
vanaf die mens, maar wel fisies-solider vanaf die natuur moet
verstaan. Die teologie behoef 'n pneumatologiese skeppingsleer wat
ruimte bied vir die toekoms wat God skenk en wat nou reeds beleef kan
word. En dit voer tot solidariteit en hoop - ekologies sowel as
sosiologies.
English: Due to an understanding of reality, which has its roots in the
Cartesian dualism between cogitation and extension, man's involvement
with nature has degenerated into the ecological crisis. This
understanding of reality was also condoned by the interpretation of
Genesis 1 verse 28 in Christian Theology. Although man's relationship
to nature has ethically been rewritten today, dogmatically it is still
drifting. It is explained by this dualism which still lurks in the
theology of our day.
The task at hand has been to expose this dualism in the Protestant
Theology of the twentieth century. This was done by identifying
specific theological concepts disclosing tendencious character. A
representative exponent was selected for each model by means of
criteria which would ensure a mutual coherence. The following options
were made: the physico-theological model of K. Heim, the
existo-theological model of F. Gogarten, the onto-theological model of
K. Barth, the eschato-theological model of J. Moltmann and the
ethico-theological model of G. Altner. After these models had been systematically described, and in such a manner that the broad outline
by a particular theologian might still be perceived therein, they were
assessed in terms of "Biblical Reformational" principles and the
relevant and critical aspects expanded upon.
From the investigation it became evident that the Cartesian dualism is
manifested in two ways in the theological understanding of reality. On
the one hand there is the metaphysical mode as described by Heim's law
of polarity, Barth's ontological covenant principle and Moltmann's
Trinity ideology. On the other hand there is the gnoseological mode
as depicted by Gogarten's mystical consciousness and Altner's detached
subject.
On the basis of the insight obtained, the conclusion is drawn that
theology must understand reality, neither in a metaphysical ontological
manner from God, nor in a mystical abstract manner from man, but
in a physical concrete manner from Nature itself. Theology needs a
pneumatological doctrine of creation which makes provision for a
future granted by God and which can a 1 ready be experienced in the
present. This leads to solidarity and hope - ecologically and
sociologically.
