Kerk en Theologie - Volume 76, Issue 3, 2025

This article discusses how K.H. Miskotte (1894-1976) evaluated the commonly named ‘ethical’ theology of J.H. Gunning jr. (1829-1905) in different periods of his life. Firstly, it examines how Miskotte’s appreciation of Gunning’s search for a synthesis between Christ and culture faded away after his discovery of Barth’s early dialectical theology (1922). Secondly, it analyses Miskotte’s break with Gunning in his criticism of the Christology of F.W.A. Korff (1941) and in his own restatement of Barth’s conception of incarnation as revelation in Old Testament terms. Thirdly, it describes two insights the older Miskotte adopted from Gunning: his view of the church as renewed humanity and his apostolate in solidarity (1953).

Churches in the Dutch Reformed tradition have a practice that is nowadays called ‘public confession of faith’. This used to be the entrance to participation in the Lord’s Table, but today there is puzzlement concerning the status and significance of the practice. Therefore, this article provides a concise history and analysis of the origins and development of the public confession of faith in the Netherlands to aid theological reflection on current practices. The Reformed practice of ‘admission questions’ for prospective communicants to ensure proper catechesis and thereby hopefully well-informed, lived faith, has developed into a relatively independent ritual. From the mid-20th century onwards, the public confession of faith has been increasingly characterized by the apostolic aspects of witnessing and taking responsibility. The author proposes to understand the (personal) public confession of faith not only as the postponed confession of faith related to one’s baptism for those who have been baptised as little child, but also as demanded confessing for celebrating the Lord’s Supper. The public confession of faith makes explicit what is implicated in celebrating the Lord’s Supper: the confession of the Lord.

The miracle debate that has been at a standstill for a long time, has recently started up again. For a long time, the miracle issue has been determined by the question of the relationship between text and reality, the ‘fact or fiction’ question. In addition, the miracle question is conceived as a matter of a different understanding of reality then and now. It has caused the miracle to be considered a problematic category, which modern man does not know how to deal with. To tackle the miracle issue properly, a different way is needed. It should be seen as a matter between text and reader. Miracle stories are provocative stories. They challenge the reader to understand who alone can be held responsible for that ‘impossible’.