Kreatiewe pluralismes? : 'n kritiese analise van wet en evangelie in die denke van Michael Welker

[摘要] ENGLISH ABSTRACT:How can believers live meaningful in our postmodern, disordered world? The thesis of this study isthat the German theologian, Michael Weiker's exciting understanding of pluralism can assistpeople to get along in a new way in our complex world. This study is in essence a project that aimsto assist people to orientate themselves within a world in which they are confronted on a dailybasis with a variety of ethical choices, a plurality of lifestyles and values, as well as conflictingclaims of the truth in a variety of cultures and religions.This study's point of departure is that Welker's understanding of pluralism can be expressedcomprehensively by means of the law-gospel relationship in his work. Welker's understanding oflaw and gospel is presented as a midway between the clashing mono-hierarchical, dualistic andrelativistic views of how theology, the church, believers as well as people outside the church,should orientate themselves within our pluralistic world. For Welker, pluralism is not something thatshould threaten people, but rather a fragile social phenomenon that should be loved and cherishedby humankind. According to Welker, Christianity can contribute to this because the Christiancanon, dogmas and church carry a pluralistic form as such.Chapter 1 demonstrates Weiker's definition of, as well as his positive attitude towards pluralism.According to Welker, pluralism must be structured. It signifies a fine balance between theassociative and systemic dimensions of experience. The relationship between law and gospel inboth the Biblical traditions and post modern cultures holds the key for him to the correct structuringof pluralism in the academic world, in modern societies as well as between cultures which arealways threatened by either the mono-hierarchical or relativistic forms of pluralism.Chapter 2 indicates that according to Welker the law means that creation is constituted byassociative, interdependent structural patterns, which promote and maintain life as such. Welker'sunderstanding of the law means that, together with other postmodern theories, theology confirmsthe pluralistic nature of the world. The law balances the associative and systemic dimensions ofpluralism by pluralising in judicial -, mercy - and cultural laws. The pluralism of the law in the OldTestament can help our modern world to structure the public sphere of society in such a way thatjustice and truth can be achieved in order to establish a collective future for all mankind.In Chapter 3 it becomes clear that sin can render the good law of God powerless and that allforms of pluralism are not necessarily good. For Welker, knowledge of creation (the law) meansfinite knowledge. Sin means for Welker the abolition and isolation of the associative character andinterdependency of the differential spheres of creation. According to Welker, the absolutising ofeither the associative or the systemic dimensions of pluralism renders the law of God, as inBiblical traditions, powerless in modern societies. This in turn leads to chaotic relativism or to oppressing, totalitarian systemic forms of pluralism. The reality of sin means that it becomesimpossible for theology to legitimise all postmodern theories, uncritically. The question remains,how is it possible to distinguish between good and bad forms of pluralism?Chapter 4 argues that Welker's understanding of the gospel can assist us with this problematicissue. The gospel, with the crucifixion and resurrection of Jesus Christ at its centre, signifies forWelker the revelation of the power of sin on the one hand, whilst on the other hand it reveals thefreedom of the gospel. The cross of Christ exposes for Welker how the differential structuralpatterns of creation can degenerate in societies, whilst faith in the risen One signifies the revelationof the structural relations which is given in Christ. Christ's resurrection therefore means hope forcreation.Welker argues that the Spirit maintains the associative and systemic dimensions of pluralism increation. This is done by realising the intentions of the law, namely justice, mercy and completeknowledge of God in the public sphere of societies without uplifting the natural, social and culturaldifferentiation that exists between people and groups of people. The chaotic individualism and themono-hierarchical degeneration of functional systems in our society lead to a feeling ofpowerlessness in modern societies. Opposed to this, the Spirit creates an alternative publiccommunity of holy ones that has not grown out of traditional, moral or political consensus. Thiscommunity, associative and systemic, congregational and ecumenical, as body of the crucified andrisen One, realises the kingdom of God universally under a variety of finite, particularcircumstances in creation.Chapter 5 evaluates the practical results of Welker's law-gospel distinction. Pluralism can,according to Welker, easily be damaged within our mass- and functional societies. As alternative,people should learn to cherish and love pluralism. The benefit of Welker's law-gospel distinction isthat it generates criteria, which can assist to distinguish between good and bad forms of pluralism.His drawing together of the associative and systemic dimensions of pluralism helps us to see thatmodern societies will gain nothing in falling back on personal and interpersonal experiences andreality constructions. People must rather accept the challenge to live complex, creative andinterdisciplinary lives.

[发布机构] Stellenbosch University