Scielo RSS http://www.scielo.org.za/rss.php?pid=2305-085320230001&lang=en vol. 57 num. 1 lang. en http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532023000100001&lng=en&nrm=iso&tlng=en In Christian theological history, reflecting on the relationship between intellect and the will is an ongoing process. Roughly speaking, in Medieval Christianity, two concepts were employed to clarify the relationship between intellect and the will: intellectualism defended the primary role of the intellect, and voluntarism promoted the human will as decisive. These were represented respectively by Aquinas and Duns Scotus. After presenting these concepts as interpretive frameworks, the author examines Calvin. It appears that Calvin's metaphysical structure of the human being can be characterised as intellectualistic. Richard Muller agrees with this, but he suggests that Calvin's soteriology was influenced by voluntarism. From the fiducial character of faith, he argues the importance of the will in the fall from grace and suggests that Calvin placed himself in the voluntaristic tradition of Scotus. In this article, Muller's arguments are investigated and evaluated, and the conclusion is drawn that there is no ground for soteriological voluntarism in Calvin. This conclusion led the author to question whether intellectualism can be spoken of in Calvin's soteriology. His research into this question is answered affirmatively, leading to the conclusion that Calvin is best understood from an intellectualistic point of view in both his metaphysics and his soteriology. CONTRIBUTION: Firstly, this article contributes to a historical-theological discussion of the relationship of will and reason in Calvin. Secondly, this discussion is important for a reformed anthropology. Thirdly, this historical insight is important for contemporary anthropological reflection, for example in relation to neuroscience http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532023000100002&lng=en&nrm=iso&tlng=en In this article is examined the now famous political slogan particularly in the South-Western region of Nigeria: àwa l'ókàn [it is our turn] as grounded on political injustice and not resonating with competence as claimed. This has become critical, because it has generated heated debate among Christians across denominational lines. I traced the popularity of the slogan to Bola Ahmed Tinubu, the presidential candidate of the All Progressives Congress (APC) who claimed that, in the 2023 elections, the office of the president of Nigeria should be zoned to the South-Western geo-political zone, and then to him personally; hence Emi l'ókàn [it is my turn]. The theoretical argument in this article is that, although Christians are saved to live differently from the world, they still have critical roles to play in political affairs in ways that are consistent with their faith. The article used both primary and secondary sources that consist of books, articles, personal interviews and the social media. It discovered that the South-Western region has had at least a 15-year stint in the Nigerian presidency since 1999, the South-Southern region, eight years and the South-Eastern region, zero years. In addition, the article found out that the slogan, Emi l'ókàn, has resulted in theological disagreements which are not healthy for Christian unity and purpose in a multi-religious society such as Nigeria. It concluded that 'àwa l'ókàn politics is based on ethnic solidarity rather than oneness in Christ. This position has implications for the Christian body, because preference for ethnicity over justice and fairness, which are Christian principles, challenges sound Christian theo-political theory. CONTRIBUTION: This article is interdisciplinary in nature. It brings together theology, ethnicity and politics, and argues that these disciplines are dynamic. But in a situation in which conflict of interest arises, it is argued that Christian ethics should guide in taking a moral decision to abide by the principle of oneness in Christ (Eph 2:11-22 http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532023000100003&lng=en&nrm=iso&tlng=en Ancient Aesopian fables continued to capture the imagination, reaching even into Lutheran Wittenberg. Luther, concerned to address morality within the church and community, sanctioned the use of fables with some caution. Ever cautious not to obscure the gospel, he referred to fables as a tool in his preaching and his table-talks. This is a neglected tool, the rediscovery of which may prove useful to pastoral ministry for its ability to stimulate visualising and excite verbal communication in illustrating something of the complexity of Christian and daily living. While fables never gained much popularity in Reformed circles, it is worth revisiting for insights in how Martin Luther put it to use. CONTRIBUTION: As in Reformation Wittenberg, a fable today has the latent promise to be a useful instrument in promoting gospel morality not only among children, but also among adults. To successfully reach that end, the church needs to be creative, even to the extent of fashioning contemporary fables to address daily tensions within its community and beyond http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532023000100004&lng=en&nrm=iso&tlng=en During the development of the Universal Declaration of Bioethics and Human Rights (UDBHR), discussions were held with various non-Christian religions (Buddhism, Hinduism, Islam and Confucianism), as well as the Roman Catholic faith tradition around the content of the UDBHR, while the Protestant faith tradition was glaringly uninvited. If a Protestant delegation had been invited to the discussions on the development of the UDBHR in 2003, representatives could have indicated that the food ethics of UDBHR (access to adequate nutrition) are firmly grounded on biblical principles. Participants in the discussion could have indicated on the basis of a covenantal perspective that scarce, contaminated and toxic food or food that harbours no nutritional value is held by Scripture to be a reality, and that the calling of the church is to promote the availability of sufficient, safe and nutritious food. Along with this, interlocutors could have taken the discussion further to indicate that these matters could be supported from an Old Testament, as well as New Testament perspective (Christological and pneumatological). CONTRIBUTION: From a broad Protestant standpoint, it would therefore be fair to claim that this global bioethical principle (access to adequate nutrition) should not only be supported but must also be actively promoted, locally and globally, not only by civil society and the state, but also by the church. Adequate and healthy food is the message of the kingdom of Christ http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532023000100005&lng=en&nrm=iso&tlng=en During the development of the Universal Declaration of Bioethics and Human Rights (UDBHR), discussions were held with various non-Christian religions (Buddhism, Hinduism, Islam and Confucianism), as well as the Roman Catholic faith tradition around the content of the UDBHR, while the Protestant faith tradition was glaringly uninvited. If a Protestant delegation had been invited to the discussions on the development of the UDBHR in 2003, representatives could have indicated that the food ethics of UDBHR (access to adequate nutrition) are firmly grounded on biblical principles. Participants in the discussion could have indicated on the basis of a covenantal perspective that scarce, contaminated and toxic food or food that harbours no nutritional value is held by Scripture to be a reality, and that the calling of the church is to promote the availability of sufficient, safe and nutritious food. Along with this, interlocutors could have taken the discussion further to indicate that these matters could be supported from an Old Testament, as well as New Testament perspective (Christological and pneumatological). CONTRIBUTION: From a broad Protestant standpoint, it would therefore be fair to claim that this global bioethical principle (access to adequate nutrition) should not only be supported but must also be actively promoted, locally and globally, not only by civil society and the state, but also by the church. Adequate and healthy food is the message of the kingdom of Christ http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532023000100006&lng=en&nrm=iso&tlng=en The formal principle of the Reformation, sola Scriptura, has sometimes been thought to imply that the Reformed minister and church member need not concern themselves with the use of reason and philosophy in matters of faith and theology. This misconstrued understanding of sola Scriptura led to a low regard for reason in matters of faith among Reformed folk. A low regard for reason, in turn, gave anti-intellectualism and fideism a foothold in local Reformed churches and left secularism and its progressive ideas unchallenged as it infiltrated the minds of Reformed church members, especially at churches in bigger cities and close to universities. This phenomenon can be addressed by establishing apologetics training platforms at local Reformed churches where church members can be trained to better defend the truth against secularism. To establish apologetics on a local church level, however, one must first retrieve the correct role of reason in matters of faith. This article accordingly embarked on an historical retrieval within the broad Reformed tradition. Different Reformers and subsequent Reformed theologians were examined to retrieve the proper relationship between faith and reason. This was accompanied by a focus on other relevant themes such as the concept of common notions and the three acts of the intellect. Through an historical retrieval, this article consulted the primary sources of figures in the Reformed tradition spanning from the early 1500s to the early 1700s. Additionally, modern interpreters of these figures have also been introduced for their insights. It became evident that reason plays a ministerial role in matters of faith. Moreover, the concept of common notions establishes a grounding for the undeniable role of reason in dialogues with secularism. By introducing the three acts of the intellect, the discussion also moved on to function as a critique of mainstream secularism, as it pertains to its disordered approach to reality in the form of expressive individualism. Although this article is the first of two in a series, it nevertheless accomplished its own end to emphasise the need for apologetics on a local church level and to retrieve the role of reason in matters of faith. CONTRIBUTION: As a historical retrieval within the Reformed tradition, this article fits perfectly within the scope of In the Skriflig. It reminds the Reformed minister of the rich heritage within the Reformed tradition regarding the relationship between faith and reason, and brings it to bear on the challenge of secularism. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532023000100007&lng=en&nrm=iso&tlng=en The formal principle of the Reformation, sola Scriptura, has sometimes been thought to imply that the Reformed minister and church member need not concern themselves with the right use of reason and philosophy in matters of theology. Perhaps based on a misunderstanding of Paul's warning to beware of philosophy (Col 2:8), many have supposed that the local Reformed church's struggle with secularism and its progressive ideas could be resolved on purely exegetical grounds. This misconstrued understanding of sola Scriptura led to a low regard for reason and philosophy in matters of theology which also paved the way for fideism and anti-intellectualism in local Reformed churches. In time, this condition in the church left enough room for secularism and progressive ideas to infiltrate the local church. Before secularism can be thoroughly refuted, a historical retrieval within the Reformed tradition must take place. Fittingly this article commenced a historical retrieval within the broad Reformed tradition. Different Reformers and subsequent Reformed theologians were examined to retrieve the proper relationship between theology and philosophy together with other relevant themes such as natural theology and natural law. Through an historical retrieval, this article consulted the primary sources of figures in the Reformed tradition spanning from the early 1500s to the early 1700s. Modern interpreters and representatives of these figures have also been added to the study. Importantly, philosophy serves theology by defending it and assisting it in clarifying theological truths. Philosophy is also useful to prepare the unregenerate mind for the reception of higher theological truths. Certain philosophical insights, which are manifested in both natural theology and natural law, were also utilised to, on the one hand, demonstrate God's existence against secularism's rejection of the supernatural and, on the other hand, critique progressive ideas pertaining to sexuality and the differences between the sexes. This may be approached in the context of both insita and acquisita knowledge of God and reality. Although this article is the second article in a series of two, it nevertheless accomplished its own end to retrieve the role of philosophy in matters of theology, especially regarding natural theology and natural law. CONTRIBUTION: As a historical retrieval within the Reformed tradition, this article fits perfectly within the scope of In the Skriflig. It reminds the Reformed minister of the rich heritage within the Reformed tradition regarding the relationship between theology and philosophy, and brings it to bear on the challenge of secularism. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532023000100008&lng=en&nrm=iso&tlng=en The homiletic landscape in South Africa is rich and varied. In this contribution, we attempt to paint with broad brushstrokes this landscape. We write as practical theologians with a shared love for homiletics, but also with an interest in doing what we preach in terms of research and teaching. Put differently, we argue in the light of existing literature that there should be congruence between theories we advance, and methodologies we employ. We dwell on themes such as decolonisation, justice and reconciliation, poverty and inequality that are characteristic of our homiletical landscape. We conclude with the thought that as Christianity in South Africa grows and preachers increase in number, so do the opportunities for empirical academic involvement in preaching. However, the occasion also poses a challenge for academics engaged in homiletics, namely, to practise what they preach by bringing theory and method in a closer relationship. CONTRIBUTION: The article engages current homiletical research in South Africa by means of a literature study, specifically highlighting the challenges and opportunities posed to the discipline of Homiletics within a postcolonial South African context, and at ecumenical faculties of Theology. These challenges and opportunities are especially important for a discipline such as Homiletics in South Africa with its strong Protestant and Reformed roots, to reflect on future methodologies pertaining to research and teaching