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The doctrine of the Trinity is a doctrine that should have real and practical implications for daily Christian living. Proponents of the relational view of the Trinity believe that the relationship that exists between the triune God is a... more
The doctrine of the Trinity is a doctrine that should have real and practical implications for daily Christian living. Proponents of the relational view of the Trinity believe that the relationship that exists between the triune God is a relationship of love, equality, and reciprocity. Consequently, this should reflect in the quality of relationship and caring activities created and extended by faith communities. Child Sexual Abuse (CSA) is considered a crime in most societies. It has a devastating long-term effect on the child, family, and society. As a result, all stakeholders are called upon to respond to this menace in society. There is evidence that any effective Christian response should be informed by critical theological reflections. As such, theological reflections sparked by public issues of importance should be rooted in the Christian faith traditions. This article posits that the relational view of the Trinity could be a useful theological resource for pastoral response ...
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Research Interests: Christianity and Faith
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Research Interests: Christianity and Faith
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The recent advances made by biotechnology have been swift and sundry. Technological developments seem to happen sooner than they can be ethically reflected upon. One such trend is the endeavours launched to try and enhance human beings... more
The recent advances made by biotechnology have been swift and sundry. Technological developments seem to happen sooner than they can be ethically reflected upon. One such trend is the endeavours launched to try and enhance human beings and what it means to be human with movements such as transhumanism, advocating strongly that we should overcome our natural limitations by any means available. With both critics and advocates utilising the expression ‘playing God’, the question of human enhancement is one in which the interplay between church and society comes compellingly to the fore. In this contribution, I wish to examine the bioethical challenges that technologies such as genetic engineering, robotics and nanotechnology raise, specifically from a theological perspective on human enhancement and indicating some paths that future research might take. Christian anthropological views on what it means to be human, especially to be created imago Dei [to the image of God] will provide th...
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Research Interests: Sociology, Ethics, Theology, Women, Reproductive health, and 4 moreMotherhood, Rights, Aosis, and Womb
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In this article, the concept of “liberal democracy” and its implications for biotechnology such as human genetic engineering will be examined. Liberal democracy is characterised by a number of features, some of which has extensive... more
In this article, the concept of “liberal democracy” and its implications for biotechnology such as human genetic engineering will be examined. Liberal democracy is characterised by a number of features, some of which has extensive repercussions on biotechnology, especially concepts such as the equal protection of human rights, civil rights, civil liberties, political freedom for all people and autonomy and libertarianism. Advocates of human genetic engineering for purposes other than the healing of genetically transmitted diseases often appeal to these features in the quest for its legalisation. I will examine whether the attributes of liberal democracy would indeed justify the use of this type of biotechnology and if yes, what a possible theological response would be, drawing on the political theology of Jürgen Moltmann.
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Transhumanism and its attempts to enhance what it means to be human and overcome natural limitations is often described, also in secular discourses, as “playing God”. As such, it is often seen as forming part of the Promethean project.... more
Transhumanism and its attempts to enhance what it means to be human and overcome natural limitations is often described, also in secular discourses, as “playing God”. As such, it is often seen as forming part of the Promethean project. The sin of pride therefore, makes a fitting point of departure for responding to the challenges that transhumanism raises in the public sphere from the perspective of Christian theology. In this contribution, transhumanism is offered as a theological response in the public sphere, situating the discussion in public theology. While, traditionally, humility serves as the inverse of pride, in this contribution, I propose that within the context of biotechnological human enhancement, vulnerability can serve as a countermeasure to pride within the public discourse on transhumanism, utilising sin language.
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While a distinction should be made between wicked problems as first defined by Churchman (1967) and Rittel and Webber (1973) and problems that are merely challenging and difficult to solve, in this contribution, I argue that climate... more
While a distinction should be made between wicked problems as first defined by Churchman (1967) and Rittel and Webber (1973) and problems that are merely challenging and difficult to solve, in this contribution, I argue that climate change and the resulting destruction of nature could be explained as a wicked problem. One of the proposed solutions to climate change, making use of synthetic biology for nature conservation, has the potential to be classified not only as a wicked solution but as a solution that spawns a number of other wicked problems. I will examine the ethical issues raised by synthetic biology as a wicked solution to this super wicked problem from the perspective of Christian ethics, drawing in particular on the resources available in Christian ecotheology and, specifically, notions of interdependence, relationality, responsible stewardship, and global justice.
Five hundred years after the Reformation, it is tempting to celebrate this influential and significant event. The Reformation, however, as an incident which also tore apart the Church, should be commemorated, but not celebrated. What can... more
Five hundred years after the Reformation, it is tempting to celebrate this influential and significant event. The Reformation, however, as an incident which also tore apart the Church, should be commemorated, but not celebrated. What can be commended, however, is the courage shown by those involved in the Reformation, especially as seen in the figure of Martin Luther. In this contribution, I will examine the courageous voices of the Reformers, who confronted the status quo of their day in order to also draw some guidelines for a similarly courageous and prophetic theology in the present day. The concept of community and Holy Communion will especially be stressed in this regard.
Friendship has been valued since classical times and is also an important category from a theological perspective; Christians are even called ‘friends of God’ (Jn 15:15). For a theological reflection on friendship, we will be drawing upon... more
Friendship has been valued since classical times and is also an important category from a theological perspective; Christians are even called ‘friends of God’ (Jn 15:15). For a theological reflection on friendship, we will be drawing upon the work of Dietrich Bonhoeffer and Jürgen Moltmann in this contribution. While numerous differences exist in Bonhoeffer and Moltmann’s theology, both have written about the Christian community extensively. We will examine friendship as the theological environment in which we learn how to relate to others
not only privately, but also in the public arena, seeking the common good. Friendship, we argue, should not remain in an enclosed area within the personal relationship where we remain friends with those who are similar to us. Rather, friendship, as a theological model, is the space where we can practice the attributes of friendship to enable us to live this out within the broader society with those with whom we are not necessarily friends, but with all people. Friendship can form the environment for us to be ‘trained’ in the characteristics of theological
friendship where we are friends in freedom and without hierarchy, and, in so doing, learn to treat all human beings as equal.
not only privately, but also in the public arena, seeking the common good. Friendship, we argue, should not remain in an enclosed area within the personal relationship where we remain friends with those who are similar to us. Rather, friendship, as a theological model, is the space where we can practice the attributes of friendship to enable us to live this out within the broader society with those with whom we are not necessarily friends, but with all people. Friendship can form the environment for us to be ‘trained’ in the characteristics of theological
friendship where we are friends in freedom and without hierarchy, and, in so doing, learn to treat all human beings as equal.
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In his article, ‘Prophetic witness in weakness’, Robert Vosloo asks what it means for believers, faith communities, churches and ecumenical bodies to be authentic witnesses in the public sphere in light of the life-denying realities we... more
In his article, ‘Prophetic witness in weakness’, Robert Vosloo asks what it means for believers, faith communities, churches and ecumenical bodies to be authentic witnesses in the public sphere in light of the life-denying realities we are faced with on a daily base. He articulates three aspects of authentic prophetic witness, namely prophetic solidarity, prophetic imagination and prophetic performativity. In response, this article focuses on the sacrament of the Eucharist, especially in terms of the notion of prophetic solidarity that Vosloo illuminated. In particular,
this response article is informed and shaped by liberation theologians. It is argued that one valuable form of qualification is to take the Eucharist as our point of departure and to argue that authentic prophetic witness can be born from the ‘weakness’ celebrated in the Eucharist.
this response article is informed and shaped by liberation theologians. It is argued that one valuable form of qualification is to take the Eucharist as our point of departure and to argue that authentic prophetic witness can be born from the ‘weakness’ celebrated in the Eucharist.
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Recent biotechnological advances pose topical challenges to Christian ethics. One such development is the attempt to try and enhance human beings and what it means to be human, also through radical life extension. In this contribution I... more
Recent biotechnological advances pose topical challenges to Christian ethics. One such development is the attempt to try and enhance human beings and what it means to be human, also through radical life extension. In this contribution I am especially interested in limited human lifespan and attempts to radically prolong it. Although there are a number of ethical issues raised by critics, one of the most profound ethical and theological issues raised by these efforts is the question of equity and justice. This artice looks at questions such as whether this biotechnology could exacerbate existing social divisions. Who will be experimented on in the development of this technology, as well as who will have access to it and be able to afford it, should it become commercially available? Being created in God’s image is a relational concept, referring not only to humanity’s relationship with God, but also with each other. Disrupting these relationships through the possible enlarging socioeconomic divisions between people through the utilisation of enhancement technology is a serious bioethical and theological question.
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The recent advances made by biotechnology have been swift and sundry. Technological developments seem to happen sooner than they can be ethically reflected upon. One such trend is the endeavours launched to try and enhance human beings... more
The recent advances made by biotechnology have been swift and sundry. Technological developments seem to happen sooner than they can be ethically reflected upon. One such trend is the endeavours launched to try and enhance human beings and what it means to be human with movements such as transhumanism, advocating strongly that we should overcome our natural limitations by any means available. With both critics and advocates utilising the expression ‘playing God’, the question of human enhancement is one in which the interplay between church and society comes compellingly to the fore. In this contribution, I wish to examine the bioethical challenges that technologies such as genetic engineering, robotics and nanotechnology raise, specifically from a theological perspective on human enhancement and indicating some paths that future research might take. Christian anthropological views on what it means to be human, especially to be created imago Dei [to the image of God] will provide the doctrinal and theological support to this contemplation.
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With the continual advancement of biotechnology, it is possible for genetic screening and subsequent selecting of the sex of embryos implanted into the uterus in in vitro fertilisation. There have been numerous points of criticism against... more
With the continual advancement of biotechnology, it is possible for genetic screening and subsequent selecting of the sex of embryos implanted into the uterus in in vitro fertilisation. There have been numerous points of criticism against this practice, mainly because of arguments that it could lead to sex discrimination and future skewing of demographics. There are also proponents of allowing sex selection in favour of its perceived contribution to human flourishing. In this article, I argue that the problem with sex selection is one of gender stereotyping and indicate in the conclusion why I believe this to be a harmful practice.
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In this article, the concept of " liberal democracy " and its implications for biotechnology such as human genetic engineering will be examined. Liberal democracy is characterised by a number of features, some of which has extensive... more
In this article, the concept of " liberal democracy " and its implications for biotechnology such as human genetic engineering will be examined. Liberal democracy is characterised by a number of features, some of which has extensive repercussions on biotechnology, especially concepts such as the equal protection of human rights, civil rights, civil liberties, political freedom for all people and autonomy and libertarianism. Advocates of human genetic engineering for purposes other than the healing of genetically transmitted diseases often appeal to these features in the quest for its legalisation. I will examine whether the attributes of liberal democracy would indeed justify the use of this type of biotechnology and if yes, what a possible theological response would be, drawing on the political theology of Jürgen Moltmann.
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There are still severe inequalities in presentday democratic South Africa; this is no secret. The ever-widening gap between the rich and the poor also contributes to increasing disparities of access to health care and medical treatment,... more
There are still severe inequalities in presentday democratic South Africa; this is no secret. The ever-widening gap between the rich and the poor also contributes to increasing disparities of access to health care and medical treatment, as well as the ability to afford them. Human genetic engineering (HGE) is fast becoming an everyday reality and, though it is not forecast to become commercially available in South Africa very soon and many of the promised benefits are still very far in the future, anticipatory reflection is needed. This article considers just one of the challenges that HGE poses to Christian ethics within the South African context and its inequalities, especially with regards to health care, as part of the discourse of human dignity and human rights.
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For Reformed Christians, using the Bible in ethical discussion and decision making is of utmost importance. In matters relating to modern medical discoveries and biotechnology, this is, however, easier said than done. One of the most... more
For Reformed Christians, using the Bible in ethical discussion and decision making is of utmost importance. In matters relating to modern medical discoveries and biotechnology, this is, however, easier said than done. One of the most prominent Christian bioethicists, Alan Verhey, in his 2003 publication, Reading the Bible in the strange world of medicine, makes a proposal for how the Bible can function in this kind of enquiry. However, this article argues that this proposal, although valuable, is still too vague. Accordingly, a new proposal is needed, one that goes even further and is more clearly set out, which this article then aims to achieve.