As a result of such a distinction between the profane/natural and the sacred/supernatural, Christians and their churches were either unaware of the danger of secularism—the seeds of which were already present in the dualistic worldview itself. In fact, there are not – as in an ordinary competition – certain rules of the game that must be followed. The upshot of it all was that schools with the largest number of students, research teams and research papers (producing the most money) are now considered the most outstanding. The bigger the better.”) They are rewarded at an annual ceremony for successfully competing and winning—for their.
As we have seen (see previous article), many of these are the result of the. Hamilton (2002) describes some of these ills and argues for an academic ethic that applies to sponsors, managers, teachers and students to save “the university in ruins” (Readings, 1997). As already indicated, some writers draw attention to the existence of a modern secular religion, which worships – also in the academy – the unholy trinity of economism, scientism and technicism.
In the light of contemporary postmodernism, one could even say that the university – the new temple – has today become a pantheon: salvation is expected from a number of idols (polytheism). In Van Prinsterer's time, influenced by the philosophy of the Enlightenment, schooling was considered the prerogative of the state. Is this not a clear example of the intolerance of the so-called secular tolerance of any point of view.
On the question of the actual intolerance of the so-called tolerance of all points of view, I further recommend the following reading list: Carson (2012), Gaede (1993), Mouw (1992) and Kuiper (2001).
The challenge of directional pluralism in the public square
This principle of sphere sovereignty is not based in a humanly constructed, overarching institution, but in the sovereignty of God. But neither the family, the church, the state nor the world of economics should be allowed to interfere unnecessarily in the domain of education. This means firstly that it does not intend to be secretive but open and secondly that it wants to contribute to the public interest.
It is recommended that the partners have the same religious and worldview beliefs. But in "public life" the "Babel of votes" must be brought under control by the secular state. Even many Christians (more liberal) adapt to this view or withdraw from the public, content as a minority voice with the status quo.
However, other (the more conservative) Christians strive to push their own worldview beliefs on politics in a rather undemocratic way, without much regard for the other citizens of the same state. We have no choice but to accept that today, in our multi-religious society, there will be a constant struggle between different worldviews in the public realm - including the public university. The different worldviews and ideologies will have to compete among themselves, to win the allegiance of the hearts and minds of the wider public.
Because the state is a public law institution that must weigh the interests of a variety of citizens in a fair manner, the state should not be partial in this struggle between different beliefs, but recognize and allow them all – including at state universities. The next logical question is: how can Christians, but also people with other religious orientations, influence the public market. In the case of politics, Christians can organize themselves into Christian political parties, which must receive public recognition for the position they embody.
This should be possible since we all share the institution (structure) of the state despite the multiplicity of the citizens' viewpoints. I therefore emphasized (cf. Van der Walt) the urgent need for Christian organizations and institutions - something that is still totally underestimated in our growing secular environment - in the past and would like to repeat my wake-up call here. The last (sixth) issue that requires our attention is the role that the churches could have played in preventing the secularization of the then PU for CHO.
The failed role of the church
The last (sixth) issue that requires our attention is the role that the churches could have played in preventing the secularization of the then PU for CHO. or heaven represented by the church). The implications of this unbiblical view can explain the silence of the churches in South Africa while the PU went down the secular drain. Should he/she try to get out of the world (become a cultural pessimist or verticalist) or accommodate it (a cultural optimist or horizontalist).
The next step is for the prisoners of such a divided heart commitment to be placed under two conflicting normativity - the unity of the law of God's kingdom is broken and its radical demands dismissed. This explains the difference and struggle between, on the one hand, evangelical movements (mainly opting for the first horn of the dilemma, namely grace or salvation and church, with limited involvement in so-called secular issues) and, on the other hand, the ecumenical direction (emphasized in the dialectical relationship between nature and grace the second pole, ie nature or creation). A further implication is that, instead of the church being a servant of the proclamation of the Kingdom message, it is turned into a.
If we travel along this cul-de-sac, the next result is that the prophetic voice of the church to the world "outside" becomes silent. According to Colossians 1 verse 15-20, Christ is the image of the invisible God, the Firstborn over all creation. That is why Christ is not only the Head of the church, but the King over all creation.
No one should rock the boat or disrupt peace and unity – not even at the expense of the Truth. It has neglected the care of the body because it cared too exclusively for the soul. But because of the inherent tension in all dualistic worldviews, none of them will provide us with a solid, biblically informed worldview.
The only way out of the current malaise, powerlessness and irrelevance of many of our churches is to purposefully and completely reject this unbiblical view, which from about the second century AD endangered the true Gospel of God's kingdom and captured it as early as 2000 has kept. year. The idea of a politically and religiously free college/university is not only correct in principle, but the history of the PU for CHE that I have told you has also proven – albeit in a negative way – that this is the best practical option . The power of God's message should energize each church member to fulfill his/her specific calling outside the church walls during the rest of the week.
Conclusion: the tragedy, possible responses, future research
But the energy of faith created there must not stay there - what a useless power plant it will be then. My final conclusion is the same as that of the wise writer of Ecclesiastes (12:13): "Here is the conclusion of the matter: Fear the Lord and keep his commandments, for this is the whole duty of the husband/wife." Even if it's not stated, you might think: Bennie, you've wasted not only your time by coming to Grand Rapids, but the time of most of the attendees at this IAPCHE conference (and now the readers of the Journal for Christian Scholarship).
You have kept us busy with what internationalization entails and how not to internationalize Christian higher education. There is neither a "quick fix" for Christian higher education, nor for how to internationalize it. I am fully aware that not everyone at NWU or at this conference or the readers of the four articles in this journal will agree with my views and what I have said.
I can be brief: the general gist is excellent – gripping, eminently practical and even prophetic, a succinct summary of the challenges of IAPCHE since 1975, a valuable lesson for all (Reformed) Christian higher education institutions in our shrinking, rapidly changing and emerging world. international and interregional) Christian community of higher education (colleges, universities, institutes, seminaries, etc.). Your African story mirrors, or mirrors, a European story and has permeated the mainstream of North American higher education not only in a non-Christian but also in an anti-Christian way. As a result, Christian higher education implies that North and South, East and West, need each other to be vigilant as history continues to unfold, to learn to think, plan, pray, teach, research in the power of the Spirit, always at the right time. the feet of the One who died and rose again for us and the whole world.
The kind of internationalization you keep pushing for includes learning from each other how to engage, and how not to, engage in and push for a form of higher education with in spirit, structure, curriculum, pedagogy and cultural attitude indicates a willingness to be. humble, not famous, contrite, not arrogant. In your paper you grapple with some of the most subtle forces of deception in Reformed higher education. Because, as Hart (1976:69) puts it: "The word 'Christian' as it qualifies the word 'scholarship' is not to be taken as an adjectival accident, as a gratuitous addition to an another unrelated entity.".
Just like the prophets of the Old Testament, who knew in advance that the people would not hear what they preached. A full explanation of the specifics of Christian higher education will require another article. We are also aware of the crisis of leadership in Africa - many writers consider it a problem of our continent (cf. Ilo, 2012 and Van der Walt, 2006:123 ff for different models of leadership in post-dependent Africa).
A vision and passion required
De omzwervingen van het sociaal-darwinisme; eerdere interpretaties van Charles Darwins theorie van natuurlijke selectie. De groeiende wereldwijde beweging voor christelijk hoger onderwijs; enige vraag naar christelijk tertiair onderwijs, vooral in Afrika. Hoe en waarom de Potchefstroom University of Christian Higher Education een seculiere instelling werd; een persoonlijke analyse.
