Rethinking the creative power of God

Because the notion of ‘power’, and of ‘absolute power’ in particular, is associated with coercion, violence and oppression, it is problematic to attribute power to God. Jürgen Moltmann and Eberhard Jüngel reject a ‘theistic’, ‘metaphysical’ concept of God’s ‘absolute power’ and highlight the powerlessness of the suffering and dying God on the cross. In their view, limitation of power is also central to God’s creative power. In this article, this kenotic view on God’s creative power is examined. Firstly, the political philosophy of Thomas Hobbes is explored as an important and still influential source of the modern view on absolute power as dominion. Next, it is discussed whether the innovative view on divine, creative power of Sören Kierkegaard can be seen as kenotic. Because both Hobbes and Kierkegaard refer indirectly to the classical distinction between potentia absoluta and potentia ordinata, this distinction, and its rejection by Schleiermacher, is investigated. The article concludes by proposing ‘empowering power’ as a non-oppressive and non-kenotic view on God’s creative power

The doctrine of the Trinity in the early church

In this rich work Franz Dünzl, Professor of Early Church History and Patristics at the University of Würzburg, gives an illuminating description of the theological, ecclesial and political developments that resulted in the formulation of the doctrine of the Trinity at the Council of Constantinople in 381. The book is elegantly written, offers a clear picture of the overall development of the discussions and at the same time does full justice to the intricate details of this ‘impenetrable theological jungle’ (p. 133).Book review : A brief history of the doctrine of the Trinity in the early church / Franz Dünzl. Translated by : John Bowden. Publisher : T & T Clark, Edinburgh, 2007, pp. 148.http://www.hts.org.zahb201

Our spatial reality and God

Modern scientific models of cosmological space and the theological concept of God’s immensity seem to exclude the possibility that God himself is personally present with us humans at particular places in space. Are God and our spatial reality incompatible? Or, is it possible to conceive the connection between God and space as ‘positive’, that is, in such a way that God himself can be fully and personally present with us at particular places in space? This essay explores how this question may be addressed in a theology which accepts the results of the natural sciences and acknowledges that God is the free creator of physical space. It describes how space can be conceptualised, and presents an overview of five different views on a positive relation between God and space in recent protestant theology. It concludes by some considerations on the question whether a positive relation between God and space requires that God himself is spatial. CONTRIBUTION : This article contributes to the conversation between natural science and theology by making three points. (1) The scientific understanding of cosmological space and the biblical witness of God’s personal and local presence with humans require an alternative for the traditional theological view on God and space in terms of God’s immensity and omnipresence. (2) It is argued that new theological models for the interrelation between God and space have serious weaknesses. (3) A ‘positive’ relation between God and space may be articulated in terms of the correspondence among God’s uncreated movement, multiplicity and relationality, and the movement, multiplicity and relationality in the physical space of creation.This research is part of The research project ‘Understanding Reality (Theology and Nature)’, directed by Prof. Dr Johan Buitendag, Department of Systematic and Historical Theology, Faculty of Theology and Religion, University of Pretoria.http://www.hts.org.zaam2022Dogmatics and Christian Ethic

De stad van de mens en de stad van God : reflecties over recht

Rede bij het afscheid als hoogleraar dogmatiek tijdens de opening van het academisch jaar van de Protestantse Theologische Universiteit, gehouden te Utrecht op 1 september 2017

Rethinking the creative power of God

Prof. Dr Muis is participating in the research project, ‘Theology of Nature’, directed by Prof. Dr Johan Buitendag, Department of Dogmatics and Christian Ethics, Faculty of Theology, University of Pretoria and Dean of the Faculty of Theology. Prof. Muis is a research associate of Prof. Buitendag.Because the notion of ‘power’, and of ‘absolute power’ in particular, is associated with coercion, violence and oppression, it is problematic to attribute power to God. Jürgen Moltmann and Eberhard Jüngel reject a ‘theistic’, ‘metaphysical’ concept of God’s ‘absolute power’ and highlight the powerlessness of the suffering and dying God on the cross. In their view, limitation of power is also central to God’s creative power. In this article, this kenotic view on God’s creative power is examined. Firstly, the political philosophy of Thomas Hobbes is explored as an important and still influential source of the modern view on absolute power as dominion. Next, it is discussed whether the innovative view on divine, creative power of Sören Kierkegaard can be seen as kenotic. Because both Hobbes and Kierkegaard refer indirectly to the classical distinction between potentia absoluta and potentia ordinata, this distinction, and its rejection by Schleiermacher, is investigated. The article concludes by proposing ‘empowering power’ as a non-oppressive and non-kenotic view on God’s creative power.http://www.hts.org.zaam2017Dogmatics and Christian Ethic

Human rights and divine justice

This article discusses the view of the Leiden professor Paul Cliteur that human rights are essentially secular and require rejection of God’s will as source of moral authority. Firstly, it analyses Cliteur’s reception of Kant and his claim that an exclusively anthropological grounding of human rights is the only possible one. Next, it investigates Nicholas Wolterstorff’s criticism of Kant’s grounding of human dignity in the rational capacity of mankind and his theistic grounding of human rights in God’s love by the mediating concept of human worth. Although Wolterstorff rightly believes that God’s special relationship with human beings is ultimately the best ground for human rights, his understandings of God’s love and of human worth appear to be problematic. Finally, the article explores the possibility to ground human rights directly in God’s justice by construing creation, the giving of the Ten Commandments and the justification of the sinner as central divine acts of justice in which God has given human rights to all human beings.http://www.hts.org.zaam201

Bicistronic Design-Based Continuous and High-Level Membrane Protein Production in Escherichia coil

Escherichia coli has been widely used as a platform microorganism for both membrane protein production and cell factory engineering. The current methods to produce membrane proteins in this organism require the induction of target gene expression and often result in unstable, low yields. Here, we present a method combining a constitutive promoter with a library of bicistronic design (BCD) elements, which enables inducer-free, tuned translation initiation for optimal protein production. Our system mediates stable, constitutive production of bacterial membrane proteins at yields that outperform those obtained with E. coli Lemo21(DE3), the current gold standard for bacterial membrane protein production. We envisage that the continuous, fine-tunable, and high-level production of membrane proteins by our method will greatly facilitate their study and their utilization in engineering cell factories.Peer reviewe

De stad van de mens en de stad van God : reflecties over recht

Rede bij het afscheid als hoogleraar dogmatiek tijdens de opening van het academisch jaar van de Protestantse Theologische Universiteit, gehouden te Utrecht op 1 september 2017

God our King

This article discusses whether the metaphor of "king" can still be used in Christian God-talk. Firstly, it is argued that the "king" metaphor for God is an indispensable key metaphor in both the Old and the New Testament. "King" has become a root metaphor in the canonical text of the Old Testament and Jesus' proclamation of the coming kingdom of God presupposes that God is king. Secondly, the Biblical meanings of the metaphor are explored. God's kingship implies his authority and power to fight the forces of evil, to liberate and lead his people and to control the events of history. Modified by Jesus Christ, God's kingship is universal, non-violent and in accordance with his love. Then, the use of the metaphor in contemporary God-talk is considered. Because "king" is the only metaphor that can give expression to God's ultimate highness and authority, it cannot be replaced by others. In the concluding section the "king" metaphor for God is conceptually explained in terms of the relationship, the agency and the power of God it implies

Scripture, dogma and dogmatics

In this article it is argued that in actual systematic reflection on the Christian faith we cannot a priori assume that the dogma has the same content as Scripture, because it is strongly determined by its cultural-philosophical, its theological and its ecclesiastical-political contexts. Secondly, it is argued that the dogma is not a rule of faith or a hermeneutical rule for the interpretation of Scripture, but a grammatical rule for the use of the vocabulary of faith. Thirdly, Lindbeck’s concept of truth is discussed. Lindbeck rightly maintains a notion of ontological truth as correspondence, but wrongly reduces this correspondence to correspondence between the life of the believer and God and unnecessarily restricts ontological truth to the first order propositions of faith. Doctrinal propositions can claim ontological truth too (though they don’t need to do so). This criticism, however, does not affect Lindbeck’s clarifying analysis of the rule-character of doctrinal propositions.Spine cut of Journal binding and pages scanned on flatbed EPSON Expression 10000 XL; 400dpi; text/lineart - black and white - stored to Tiff Derivation: Abbyy Fine Reader v.9 work with PNG-format (black and white); Photoshop CS3; Adobe Acrobat v.9 Web display format PDFhttp://explore.up.ac.za/record=b100134