Anselm and Hagin: Ontological a rgument and prosperity cult

The teaching of the ‘prosperity cult’ that a Christian has a right to wealth is very much a product of the modem age. Similarly the ontological argument for the existence of God belongs very much to its own era. There is no developmental link between the two, but nevertheless they are connected logically. Both argue from a conception of God as infinite - a conception which assures on the one hand the existence of God, and on the other the receipt of blessings prayed for by a Christian. Although such results may well follow from that assumption, these must require qualification, especially in the light of a dynamic rather than a static world. Both ontological argument and prosperity teaching hold questionable assumptions on the nature of perfection and of comparability. A Christian conception of God must however mean that material blessing cannot be a right in this world as is claimed by ‘prosperity teaching\ simply on the grounds of conception and prayer

A theology of the infinite

The idea of the infinity of God has recently come under pressure due to the modern world-view, and due to the difficulty of proving the doctrine. However, the idea of the infinite, as qualitatively different from the merely very large, has properties which may be applied to some traditional difficulties in Christian theology, such as the ideas of the Trinity and the Incarnation, particularly in regard to the limitation and subordination of the Son. Predication of infinity to God may then make the doctrine of God more comprehensible and rational At the same time, however, this has implications fo r the nature of God, particularly in his relation to the material and to time. Not to be overlooked is the value of the idea from a pastoral perspective

Cur crux: is the method significant?

While most recognise the centrality of the cross to Christianity, there is not the same consensus as regards its meaning. Then while it is clear that the suffering and death of Jesus was instrumental in salvation, why did he die in the horrible way that he did? Crucifixion was the preferred method of execution for political offence by the Romans, and by its horror was intended to deter. Paul understands that the crucified, by being hung, bears a curse, which is carried by Christ so that people can be blessed in the declaration of justification. The actual suffering and death was due to enforced immobility, a total loss of freedom, and is the ultimate in the process of self-emptying by the son of God in incarnation. As such it is an appropriate penalty for sin which is an abuse of the liberty given to humanity. These three reasons for the cross then relate to the main theories of the atonement which are aspects of a full understanding. Union with Christ in his suffering is then atoning.https://doi.org/10.19108/KOERS.82.1.230

Pituitary Tumor Associated with Situs Inversus of the Optic Nerve Head

This report present further developments in a patient with an unusual vas-cular pattern on both optic nerve heads: the trunks of the central retinal vessels appear on the temporal side of the nerve head (situs inversus of the blood vessels of the nerve head). This vascular pattern was also present (to only slightly varying degrees) in all six of his children (two girls and four boys). Twenty-one years after the first presentation of this patient, he de-veloped a non-secretory pituitary tumor. This case suggests that congeni-tal nerve head anomalies may be markers for potential intracranial tumors later in life

Perich?r?sis and the South African ideal

The continuing fulfilment of the South African dream of a ‘rainbow nation’ really needs to be based on a valid model; this can be provided by the biblical representation of the ‘image of the Trinity’. In this regard, it is significant that the developed understanding of the Trinity includes the dynamic interaction of the Persons, known as perich?r?sis. If this serves as a model, it reflects the distinction between groups in society, but also harmony in society, and the full potential of each group. It then involves mutual sharing in society, and must be seen as dynamic, so that the country is able to continue to develop, not resting on past achievements. For Christians, part of the enactment of this model can be the perichoretic sharing in the life of the Trinity in prayer