Original Research - Special Collection: Heidelberg Catechism

Die Heidelbergse Kategismus oor die mens as beeld van God

Gabriël M.J. van Wyk
In die Skriflig/In Luce Verbi | Vol 47, No 2 | a701 | DOI: https://doi.org/10.4102/ids.v47i2.701 | © 2013 Gabriël M.J. van Wyk | This work is licensed under CC Attribution 4.0
Submitted: 14 February 2013 | Published: 30 August 2013

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Gabriël M.J. van Wyk, Reformed Theological College, Faculty of Theology, University of Pretoria, South Africa


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Abstract

Hierdie artikel fokus op relevante konfessionele standpunte oor die tema van imago Dei in die reformatoriese en voor-reformatoriese teologie wat as historiese en sistematiese kontekstualisering dien vir die daaropvolgende uitleg van die tema soos wat dit in die Heidelbergse Kategismus hanteer word. ’n Bondige bespreking van die histories-kritiese uitleg van Genesis 1:26–27 word aan die orde gestel om as oorgang te dien tot ’n kritiese waardering van die Kategismus vanuit die perspektief van die eietydse teologie. Die uitleg van Genesis 1:26–27 dien as die vernaamste impuls om die tema in die eietydse teologie onbevange en los van die uitsluitende dwang van tradisionele konfessionele geskille aan die orde te stel, maar met inagneming van ’n ryke teologiese tradisie. In wese is die betoog dat die mens as beeld van God geroepe is om God se heerlikheid en eer op aarde uit te dra en hierdie opvatting word ook in die Heidelbergse Kategismus teruggevind.

This article focuses on the relevant confessional statements about the theme imago Dei in reformed- and pre-reformed theology that served as the historical and systematic contextualisation of the subsequent interpretation of the theme as it is treated in the Heidelberg Catechism. A concise discussion of the historical-critical interpretation of Genesis 1:26–27 follows in order to serve as a transition to the critical appreciation of the Catechism from the perspective of contemporary theology. The interpretation of Genesis 1:26–27 served as the main impetus for the open-minded discussion of the theme in contemporary theology, apart from the exclusive constraints of the traditional confessional disputes, but with appreciative consideration for our rich theological tradition. In essence, the author argues that all people, because they are created in the image of God, are called upon to glorify God on earth and that this belief is already formulated in the Heidelberg Catechism.


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