Yolande Steenkamp is ‘n anateïs.
Sy het die volgende petisies onderteken:
- Ons is dankbaar (22 Nov 2019)
- 65 maak beswaar teen bevriesing van gay besluit (Nov 2015)
- Menigte protesteer teen Dirkie se brief (14 Nov 2016)
In “Post-metaphysical God-talk and its implications for Christian theology: sin and salvation in view of Richard Kearney’s God Who May Be” (September 2016) skryf sy:
Christian thought has traditionally ascribed the “fall” of the human race to the actions of Adam and Eve in the Garden of Eden. Through a thorough literary analysis, Chapter 2 engaged the Eden narrative on its own terms to show that this way of reading the Eden story is completely unfounded. An analysis of the literary motifs within their ANE context has revealed a narrative saturated in ambiguity, that resists any attempt to reduce its rich context to a supposedly singular interpretation. One reason for this is found in the parallels of the literary motifs with Canaanite and Mesopotamian mythology, suggesting that the narrative may have served the polemic function of condemning the worship of other deities, especially the goddess Asherah, during the development of monotheistic Yahwism. A responsible hermeneutic approach to this complex text would allow the multiplicity of meaning in the text to have its way with the reader. The Eden narrative, namely, confronts its reader with a unique view on the puzzling ambiguities of zir own life.
Death is seen as the natural culmination of a life blessed with many years, and not as a punishment for sin. The OT has nothing that resembles the doctrine of original sin or a personalised Satan figure as an attempt to explain the origin of evil.
Paul continues to interpret both Christ’s death and resurrection as further apocalyptic events that reveal God’s saving righteousness and signals the inauguration of the age to come. Paul understands the present time to play out “between the ages,” in an overlap of the present evil age and the age to come, which would commence with the Second Coming. Certain logical inconsistencies suggest, first, that Paul invented his pessimistic understanding of the human plight in order to accommodate his soteriological convictions, and second, that Paul was influenced by aspects of a dualistic worldview.
Kyk ook
- Van rusie na ruimte – ‘n Perspektief op konflik in die kerk (Chris van Wyk)