https://ir.unisa.ac.za/handle/10500/4220 Tue, 05 May 2026 22:00:18 GMT 2026-05-05T22:00:18Z https://ir.unisa.ac.za/handle/10500/15409 Defining Gnosticism after the publication of the Gospel of Judas Jonker, Erastus With the recent publication of the Gospel of Judas in 2006, Gnostic Christianity was put back onto the agenda of Church History. Since the publication of the Gospel of Judas, the limi-ting of Gnostic studies by some kind of definition or frame-work seems to have become of less importance. In this article, the term “Christian Knowledge” is used to describe movements within Christianity according to the typological definition proposed by Christoph Markschies’ recent monograph. The background and origins of Christian Knowledge are described by reflecting on some ideas from Plato. The Apocryphon of John and the Gospel of Judas are analysed to see whether they fit into this typological definition. The first case corresponding to this typological definition is then looked at. Peer reviewed Thu, 01 Jan 2015 00:00:00 GMT https://ir.unisa.ac.za/handle/10500/15409 2015-01-01T00:00:00Z https://ir.unisa.ac.za/handle/10500/11954 Human freedom and the freedom of natural processes : on omnicausality, a-causality and God's omnipotence Du Toit, C. W. The article traces the development of causality in physical science and examines its functioning in theology, as well as its demand for a different approach to power, especially the omnipotence and omnicausality of God. The three main phases in the development of causality is briefly mentioned with special reference to some applicable notions of Hume, Newton and Kant. Some examples are given of developments that contributed to the erosion of the causality concept in the sciences during the nineteenth century. The possibility of thinking of God in a-causal terms is proposed. The idea of an omni-causal God is build upon a pre-modern monarchical view. The question whether the importance of God as an omni-causal agent forms part of our regulative thinking, is dealt with. Special attention is given to the way Karl Barth interprets our knowledge of God as well as God’s power. We take the stance that the idea of God’s omnipotence does not imply his omnicausality. This implies that he respect the freedom (autopoeticism) of nature as he respect the freedom of humans. This stance obviates the need to prove God as the magical force in or behind natural and physical events. The action of God is seen on the consequential side of events and not on its causal side. Peer reviewed Fri, 01 Nov 2013 00:00:00 GMT https://ir.unisa.ac.za/handle/10500/11954 2013-11-01T00:00:00Z https://ir.unisa.ac.za/handle/10500/11952 On emergence and eschatology : something has to give ... Veldsman, Danie, 1959- Emergence and eschatology – and their connection - represent most probably two of the most difficult topics to explore within the current lively and intense ongoing science-religion dialogue. In this article the challenge is taken up, asking what we are talking about when the discussion is about emergence, and whether it is important enough to engage in a scholarly discussion on the topic and its influence on eschatological reflection. The answer is argued for in the affirmative. Given the affirmative answer on the importance of the concept of emergence, the second part of the article discusses the recent contributions of Robert Russel and Klaus Nürnberger on eschatology in which the concept of emergence is taken seriously within the science-religion framework. A number of tentative conclusions are drawn in the last part of the article, emphasising the emerged outcome as core of the “whole story” in terms of the ultimate good of God’s creation as a creation out of nothing else than God’s inner motivation of love. Peer reviewed Fri, 01 Nov 2013 00:00:00 GMT https://ir.unisa.ac.za/handle/10500/11952 2013-11-01T00:00:00Z https://ir.unisa.ac.za/handle/10500/11951 Emergence as a challenge to the legacy of Christian dogmatics Bentley, Wessel In this article, the tension between the notions of emergence and Christian dogmatics is discussed. Christian dogmatics serves the function of grounding the Christian faith in its historic identity, guarding against the development of heresy and the faith’s departure from its core values. The Christian faith nevertheless does not exist as a constant, immovable and unchanging in light of the influences of history, context and discovery. In order for the Christian faith to remain relevant in the world within which it exists, it needs to be flexible and adapt to new developments in understanding. The tension between historic identity (and beliefs) and relevance (and growth) is essential for the Christian faith to be recognised as a legitimate entity which holds to its core beliefs with integrity while being open to change when it is faced with new realities. Peer reviewed Fri, 01 Nov 2013 00:00:00 GMT https://ir.unisa.ac.za/handle/10500/11951 2013-11-01T00:00:00Z