Darwin e Qohèlet

Literator, 1995

Scriptura: Journal for Biblical, Theological and Contextual Hermeneutics, 1980

Literator, 2006

Koers, 1993

Scriptura : international journal of bible, religion and theology in southern Africa, 2018

Tydskrif vir Geesteswetenskappe, 2020

In die Skriflig, 2013

Literator, 1989

Masters Dissertation, 1997

John Wesley de Gruchy comes from the background of the Congregational Union of South Africa during the heated discussions leading up to the formulation of A message to the people of South Africa in the 1960's. In this era, he continued the congregational ecumenical view and the tendency of criticism against the "boers", in favor of the black people in South Africa. As director of communications and study in the South African Council of Churches, he set out to define the church, in dialogue with Barth, Bonhoeffer, Hoekendijk, Moltman and Metz. His starting point was that theology can only be relevant if it is contextual. "Contextual" in this sense means in relation to the contemporary socio-political situation. The German Bekennende Kirche provided De Gruchy with an excellent example of the dynamic church, especially in the context of the confessing church movement under auspices of Beyers Naude. As the anti-apartheid church struggle became more articulate, De Gruchy moved into a new theological phase. During this era, his writing was marked by two issues- a) strong criticism against Afrikaner Calvinism, Afrikaner Nationalism and Christian Nationalism, and b) the need for a South African Biblical theology. During 1986, a year after the Kairos-document was published, De Gruchy's theology developed into a third phase: a paradigm shift in favor of liberation theology. This was necessary for his theology in order to be relevant (=contextual) in the South African situation. De Gruchy did not want to break with his reformed background and saw a useful link between reformed and liberation theology in the Belhar Confession. To him, this meant a reinterpretation of reformed theology from the perspective of the poor and oppressed. A new project started in service of the struggle for justice and reconciliation. In this process, De Gruchy stripped the reformed tradition until only one thing remained essential for reformed theology: reinterpretation in relation to the contemporary (socio-political) context. The only problem with this definition of reformed theology, is that it raised the question "can Afrikaner Calvinism not also be viewed as a reinterpretation and therefore reformed?" De Gruchy tries to prevent this by defining two impulses that has to be present in theology: the prophetic and the evangelical. These will prevent theology from being ideological or pietistic.

한국산림과학회지(구 한국임학회지), 1985