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Verzoening, dogmatische betekenis en ethische relevantie
In die Skriflig/In Luce Verbi | Vol 33, No 4 | a643 |
DOI: https://doi.org/10.4102/ids.v33i4.643
| © 1970 B. Wentsel
| This work is licensed under CC Attribution 4.0
Submitted: 17 August 1999 | Published:
Submitted: 17 August 1999 | Published:
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B. Wentsel, Gravenhage, NetherlandsFull Text:
PDF (242KB)Abstract
Reconciliation, dogmatic meaning and ethical relevance
In the first part of this article C.J. den Heyer’s underlying suppositions about reconciliation are outlined. According to Den Heyer reconciliation does not occupy a central place in the gospels. The author of this article opposes this view and consecutively discusses the apriori of the skandalon, the over-estimation of the historical-hypercritical school, the understatement of the intrinsic meaning of the Pèsachlamb and the offer-tora, and the negligence to stress the meaning of the covenant in the process of reconciliation. In the second part of the article it is argued that the intrinsic idea of the Pèsachlamb is fulfilled in Jesus (John 1:29) and that He has also fulfilled the offer-tora (Leviticus 1-7). The Trespass-offering (Lev. 5:1- 19) indicates that a sinner has the obligation to confess (Lev. 5:5). The Semika is significant in this respect because it expresses representation, solidarity, substitution and retribution – aspects which had been realised by and in Christ who sacrificed himself – thus acting as the sacrifice itself (sacrificium) and as (high)priest. Christians should fulfil their responsibility of reconciliation and atonement by means of confession, by experiencing the consequences of believing, by proclaiming the unity with Christ (His crucifiction and resurrection.) Christians should also demonstrate their urge to reconcile by means of their behaviour in the contemporary social and politic order and in their expectation of the coming of the Lord.
It is proposed that in the reading of the four gospels the covenant should be taken as point of departure. In this respect the idea of the covenant highlights the following underlying truths:
- Reconciliation is an act of the triune God.
- Jezus is proclaimed the Messiah in his munus triplex before his Father and mankind (kippèr, hilasmos, atonement).
- We partake of the covenant in our proclamation of the gospel, in our words and deeds (as His co-workers – 2 Kor. 6:1.).
- In conclusion it is stressed that as Christians we should preach the gospel of reconciliation and atonement – also in South-Africa!
In the first part of this article C.J. den Heyer’s underlying suppositions about reconciliation are outlined. According to Den Heyer reconciliation does not occupy a central place in the gospels. The author of this article opposes this view and consecutively discusses the apriori of the skandalon, the over-estimation of the historical-hypercritical school, the understatement of the intrinsic meaning of the Pèsachlamb and the offer-tora, and the negligence to stress the meaning of the covenant in the process of reconciliation. In the second part of the article it is argued that the intrinsic idea of the Pèsachlamb is fulfilled in Jesus (John 1:29) and that He has also fulfilled the offer-tora (Leviticus 1-7). The Trespass-offering (Lev. 5:1- 19) indicates that a sinner has the obligation to confess (Lev. 5:5). The Semika is significant in this respect because it expresses representation, solidarity, substitution and retribution – aspects which had been realised by and in Christ who sacrificed himself – thus acting as the sacrifice itself (sacrificium) and as (high)priest. Christians should fulfil their responsibility of reconciliation and atonement by means of confession, by experiencing the consequences of believing, by proclaiming the unity with Christ (His crucifiction and resurrection.) Christians should also demonstrate their urge to reconcile by means of their behaviour in the contemporary social and politic order and in their expectation of the coming of the Lord.
It is proposed that in the reading of the four gospels the covenant should be taken as point of departure. In this respect the idea of the covenant highlights the following underlying truths:
- Reconciliation is an act of the triune God.
- Jezus is proclaimed the Messiah in his munus triplex before his Father and mankind (kippèr, hilasmos, atonement).
- We partake of the covenant in our proclamation of the gospel, in our words and deeds (as His co-workers – 2 Kor. 6:1.).
- In conclusion it is stressed that as Christians we should preach the gospel of reconciliation and atonement – also in South-Africa!
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