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This research aims to identify the guilt concepts used in Reformed doctrines on the origin and transmission of sin and to evaluate them in light of the criteria of biblical authenticity, rational plausibility, fairgrounds of culpability, and the principle of causing non-harm. The results show that the Reformed tradition predominantly employs the notions of original guilt, inherited guilt, collective ‘species’ guilt (realism), ‘devolved’ collective guilt (federalism), and actual guilt. Actual guilt is the only guilt concept that satisfies all of the stated criteria, as it preserves the link between human agency and human accountability. The question that flows from this observation is: Can Reformed original sin doctrines be purged from harmful guilt concepts without subverting the essence of the doctrine? The article suggests that the notion of actual guilt is perfectly capable of carrying the basic message of the original sin doctrines, provided that we keep the personal and collective dimensions of actual guilt together and that we refrain from espousing comprehensive causal-explanatory theories on the transmission of sin.

Participatory democracies find it increasingly difficult to navigate the diverse voices within the public realm because of the rapid pluralisation of modern societies. Contemporary political discourses in South Africa on issues such as land redistribution are a vivid reminder of this. This essay asks, how do we ensure that public discourse between civil groups and governmental agencies remains constructive and conducive to the framing of good policies? How do we avoid the poisonous and brutal verbal wars that often captivate the public realm? I argue that social actors who engage in policy formation need a moral grammar, a shared attitude, an ethos of social discourse that sets the basic parameters for public deliberations. In an effort to develop such a grammar and to contribute to some agreement on the matter, we have to draw from positive resources in our religious, political and philosophical traditions. Utilising resources within the Reformed tradition, I claim that public discourse is a form of symbiotics, a ‘gifts exchange’, where social imaginaries trade resources, goods and capacities considered as useful and necessary to the common benefit of all. Moral public deliberations require participants to display the attitudes of respect for human dignity and principled toleration. Lastly, the essay identifies truth-seeking and public justice as the basic commitments that ought to guide political deliberations. The article concludes by applying the proposed moral grammar to the South African setting.

Muslim radicalization has forced western states to rethink policies on integrating minority communities into their societies. As a result, some European countries are in the process of replacing the traditional multiculturalist state paradigms with a civic integration model. This article warns against integration policies that: i) create parallel societies; ii). impose the identity of the majority group on minority groups; iii). or impose a difference-blind universal identity on all its citizens. Drawing on the Christian-informed political philosophies of John Althusius and Charles Taylor, the case is made for an inclusionary political mindset that addresses the challenges of globalization and pluralization. The approach proposed is termed symbiotic politics and is based on a common respect for political values such as human dignity, equality and freedom that are essential for human coexistence, a shared commitment to non-aggression and mutual aid, and the political recognition of collective identities.

Ownership is an important identity marker. It provides people with a sense of autonomy, rootedness and opportunity. This essay examines the oral submissions of civil organisations to the Joint Constitutional Review Committee (04–07 September 2018) about the issue of land expropriation without compensation. The discussion pays specific attention to the philosophical understandings of land and identity that emerged during the hearings. Three dominant trajectories came into play, namely land as commodity, land as social space and land as spiritual inheritance. Some submissions espoused more than one view, which indicates that the boundaries between the identified paradigms are permeable. However, even those presentations tended to prioritise one approach above the others. Besides identifying the main approaches to land and identity, this essay also provides an immanent critique of their moral assumptions. In contrast to a transcendental approach, an immanent critique asks questions from ‘within’ and evaluates paradigms in terms of their plausibility, universal applicability, ethical consistency and moral integrity.

Decolonisation discourse has gained significant momentum in South Africa with the rise of the various #MustFall movements that strive to rid South Africa of its colonial vestiges. But does South Africa need another national metanarrative that envisions an ideal South Africa and champions utopian social ideals? Following the logic of Johan Degenaar and Dirkie Smit, this contribution argues that we should refrain from developing social meta-narratives that seek to frame a single South African identity and social ethos. However, we do need a grammar for peaceful coexistence that goes beyond legal and procedural considerations to establish basic parameters for a constructive social discourse that promotes peaceful coexistence. Such a grammar cannot be imposed unilaterally on social groupings but should be framed by a public discussion aimed at reaching a consensus among social imaginaries on the rules of discourse. Drawing on Reformed thinkers such as John Calvin and John Althusius, the essay continues to discuss the contribution that the Reformed tradition can make to such a grammar. The last part of the essay proceeds to apply the proposed grammar as a benchmark to evaluate the validity of decolonisation discourse.

This article provides an ethical evaluation of the CIA's use of Unmanned Aerial Vehicles (UAV's) to target so-called terror suspects and insurgents. It utilises Christian informed deontological and virtue-ethical criteria to assess this practise. These criteria include just intent, charity, proportionality, moral consistency, truthfulness, mercy, courage and prudence. The article concludes that the UAV target programme is morally problematic. The United States’ ‘kill not capture’ policy as exemplified in the use of ‘signature’ strikes defies the virtues at stake. By using UAV's as tools for preventive warfare, utilising armed UAV's that are weapons of war outside areas of armed conflict and disregarding the principles of transparency, last resort and proportionality, the United States is employing UAV's in a morally illegitimate and imprudent way, and is setting precedents that might have dire consequences for global peace and the security of future generations.

The secularisation theory of Max Weber states that modernisation inevitably leads to the decline of religion. This theory has in recent years been challenged by the desecularisation theories of various sociologists and philosophers. This article probes the possible link between modernisation and secularisation through a case study of the Republic of South Africa. South Africa is an important case study because it went through a rapid process of modernisation from the 1990s onwards. The first section examines the secularisation thesis of Weber and his supporters, as well as theories of desecularisation. The second section discusses the periods of anti-modernisation (1910–90) and modernisation (1990–2012) in South Africa. The third section analyses statistical data on the state of religion in South Africa, while the last section offers some concluding remarks on the relationship between modernisation and secularisation in South Africa thus far. The finding of the article is that the South African experience indicates that modernisation has an impact on religion, but the effect is not necessarily one of a decline in religion. In South Africa, modernisation has led to the decline of religion in some communities and the rejuvenation of religion in others. The effect of modernisation on religion seems to depend on its interaction with a range of other social factors http://www.euppublishing.com/journal/swc http://www.euppublishing.com/doi/abs/10.3366/swc.2013.0049 DOI: http://dx.doi.org/10.3366/swc.2013.0049

In his famous work ‘Evil and the God of love,’ John Hick suggests that the ‘Augustinian’ type of theodicy is based on an outdated worldview and ought to be replaced by what he calls an ‘Irenaean’ type of theodicy. This article examines Hick’s claim by analyzing the views of the three main theological exponents of the Augustinian paradigm on evil namely Augustine, John Calvin and Karl Barth. It suggests that Reformed theology rethinks its linear concept of time and considers the possibility that the Fall could be an event in time with an eternal significance that works both ‘backwards’ and ‘forwards’. The article concludes that weaknesses in the Augustinian paradigm can be resolved from within, and that no need exists for Reformed theologians to replace the Augustinian paradigm with an alternative Ireneaen paradigm that reject key Scriptural teachings on creation and sin.

One of the key objectives of the South African constitution is to create a sovereign democratic state founded upon human dignity. The South African Constitutional Court relies mainly on the classical, liberal view of human dignity to give judicial content to the constitutional value of human dignity. This article compares the South African constitutional concept of human dignity with a Reformed-Christian perspective. It identifies shortcomings in the South African constitutional understanding of human dignity, and indicates how a Christian perspective on human dignity offers a more philosophical and judical substance to human dignity.

The accusation is often levelled at Calvin that his doctrine on sin is inconsistent, contradictory, deterministic and culpable of making God the Author of sin. This article probes the validity of these accusations by analysing the consistency of John Calvin’s doctrine on human sinfulness and by asking whether Calvin’s understanding of sinful human nature is theologically valid. In doing so, the investigation keeps in mind the structural make-up of his theology, the rhetorical intent of his utterances and the devices he employs to harmonise possible inconsistencies in his theology. The finding is that characterisations of Calvin’s doctrine on sin as deterministic, logically inconsistent and culpable of making God the Author of sin are not well-founded. Factors often overlooked are the dialectical nature of his theological reflection on sin, the chronological evolution of his thought on sin and the fact that he does not regard God and human beings as operating on the same ontological level, though this does not mean that God is not active in creaturely reality. When these factors are taken into account, Calvin’s doctrine on sin proves to be fairly consistent and reconcilable with the rest of his theology.

Recent events in Sudan reiterate the fact that genocide is still a real threat in the modern age, despite important developments in international law. The aim of this article is to discuss ways in which churches can help to prevent genocide. The central theoretical argument is that military and legal preventative measures cannot address the underlying causes of genocide. Social factors that usually contribute to genocidal behaviour are difficult living conditions, nationalism, ethnocentrism, collectivism, authoritarianism, a culture of impunity and the distortion of morality. The most effective way to prevent genocide is to change the moral fabric of genocidal societies by fostering caring societies that emphasize individual moral responsibility, respect for life and the universal dignity of all human beings. As a moral institution the church can play an important role in changing the moral habits of societies. Churches must not compromise themselves by seeking political power or serving secular ideologies. The Bible must be interpreted in a responsible way that does justice to the message of the gospel. Churches must also foster individual moral responsibility; proclaim reconciliation, justice and peace; try to be active bystanders in conflict situations; address difficult life conditions and promote respect for life.

This article compares the sex ethic of Scripture with the anthropological values that underlie modern sexual morality and gives guidelines for a responsible sex ethics that can safeguard human dignity. As point of departure it states that the biblical view of sexuality must be understood from the perspective of creation and re-creation and not the fall. The creation narratives teach that humanity possesses qualities of sameness and difference that constitutes our being. Sexuality forms the dynamic which bonds the dialectic of sameness and difference into a unity of persons. The article concludes that the African concept of gender , the radical freedom concept of secular society, the utilitarian view of sex, and the postmodern view that sexual behaviour and marriage are social constructs, aggravate sexual promiscuity. In order to fight HIV/AIDS and preserve human dignity the exclusiveness of the sex act, the importance of faithfulness and the sanctity of marriage must be proclaimed.

In chapter four of his book, The unintended Reformation, Brad Gregory argues that ethical thinking since the 1500’s experienced a major shift in emphasis from the teleological concept of a ‘substantive morality of the good’ to liberalism’s ‘formal morality of rights’. He attributes it to the religious upheavals and ‘sociopolitical disruptions’ during the Reformation era. This article probes three elements of Gregory’s argument. Firstly, the article offers a critical assessment of Gregory’s depiction of the Reformation’s stance towards reason. It pays particular attention to the Reformation’s understanding of the effects of sin on the human being’s image of God, reason and the possibility for a shared social ethics. Secondly, this study scrutinises Gregory’s argument that the Reformation created an individualist notion of selfhood in contrast to the Roman Catholic communal notion of selfhood and thereby paved the way for modernism. Lastly, the discussion probes into Gregory’s claim that the Reformation’s ethical paradigm diverged radically from the Latin Christendom paradigm and that this contributed to the subjectivisation of ethics, by replacing a virtue ethics with a rights ethics.

Human dignity has proven to be a vague term in liberal rights discourse because of its broad range. This article attempted to provide a Christian definition of human dignity that is helpful in resolving tensions between equality and freedom. Firstly, it addressed the question of whether religious understandings of human dignity ought to be considered in the public domain. Secondly, it provided a theological perspective on dignity, equality and freedom and, lastly, it considered the special contribution that a Christian concept of dignity, equality and freedom can make to the rights discourse.

Theodicy is the attempt to justify God’s righteousness and goodness amidst the experience of evil and suffering in the world. This article discusses Karl Barth’s Christological and Jürgen Moltmann’s eschatological approach to the problem of theodicy. The central theoretical argument is that the problem of theodicy poses a major hermeneutical challenge to Christianity that needs to be addressed, since it has implications for the way in which theology defines itself. Questions that arise are: What are the boundaries of theology? What are the grounds on which the question of theodicy must be asked? Is the Christian understanding of God’s omnipotence truly Scriptural? The modern formulation of theodicy finds its origin in the Enlighten- ment that approaches the problem from a theoretical framework based on human experience. This theoretical approach leads, however, to further logical inconsistencies. Theology must rather approach the problem in the same way as Scripture does, by taking the cross, resurrection and parousia of Christ as point of departure. The cross and resurrection are a sign that suffering is not part of God’s plan and at the same time an affirmation of God’s victory over suffering and evil.