Skepping en ekologie : 'n Sistematiese ondersoek na die teologiese verstaan van die werklikheid

Abstract

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.