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1
Spannenberg, I. J. J. "Kritiese realisme, die Bybel, die gereformeerde belydenisskrifte en die Christelike geloof." Religion and Theology 2, no. 2 (1995): 191–205. http://dx.doi.org/10.1163/157430195x00131.
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AbstractA number of overviews on the Biblical Sciences in South Africa have recently appeared. This article pays special attention to the one written by F E Deist (1994) Ervaring, rede en metode in Skrifuitleg: 'n Wetenskapshistoriese ondersoek na Skrifuitleg in die Ned Geref Kerk 1840-1990. Deist identifies two epistemological traditions in the Dutch Reformed Church (Nederduits Gereformeerde Kerk): naive realism and critical realism, and indicates the 'ebb and flow' of these traditions in the history of the Biblical Sciences. Since the seventies critical realism has experienced a high tide. The article discusses the effects that this high tide has for the relationship between the Biblical Sciences and Dogmatics, the Biblical Sciences and the Reformed confessions of faith, and the Biblical Sciences and the Christian religion.
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Borchardt, C. F. A. "Die Nederduitse Gereformeerde Kerk en die Suid-Afrikaanse Raad van Kerke." Verbum et Ecclesia 8, no. 1 (July 17, 1987): 1–19. http://dx.doi.org/10.4102/ve.v8i1.960.
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The Dutch Reformed Church and the South African Council of Churches The General Missionary Conference which was founded in 1904 became the Christian Council of South Africa in 1936. In 1940 a founder member, viz. the Transvaal Synod of the Dutch Reformed Church withdrew from the council. In 1968 a change of name to the South African Council of Churches reflected a deeper involvement in social and political matters and it gradually also became more representative of the black Christian point of view. Despite various invitations, the Dutch Reformed Church has not rejoined the Council and relations have been very strained, but at its last synod in 1986 the Dutch Reformed Church decided that informal discussions could be held.
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Strauss, Pieter. "Die Nederduitse Gereformeerde Kerk, kerkorde en onderwys." Koers - Bulletin for Christian Scholarship 81, no. 2 (October 31, 2016): 27–34. http://dx.doi.org/10.19108/koers.81.2.2256.
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The Dutch Reformed Church, church order and education. From the first church order of the General Synod of the Dutch Reformed Church in 1962, it has formulated stipulations for the church and education. In this regard the Dutch Reformed Church is unique among reformed churches. The wording of this article has changed over the years, but the main content has remained the same. The Dutch Reformed Church supports Christian education as a church, but also recognizes the competence of education authorities to finalise education standards and programmes. In 1962 the order of the Dutch Reformed Church on education also stated that the church would work on the Protestant character of the Afrikaner people. From 1990 onwards these words were omitted. The church nevertheless feels that education will allways be imbricated in a certain culture. In synodical resolutions in recent times the Dutch Reformed Church has recognized the calling of the South African state to subsidize all education enterprises that meet certain purely educational standards. Vanaf sy eerste kerkorde in 1962 koester die Algemene Sinode van die Nederduitse Gereformeerde Kerk die ideaal van nie-kerklike Christelike onderwys. Met sy kerkordelike bepalings oor die kerk en onderwys, is die Nederduitse Gereformeerde Kerk uniek onder gereformeerde kerke. Die bewoording van hierdie artikels het deur die jare verander, maar die hoofsaak het dieselfde gebly. Die Nederduitse Gereformeerde Kerk steun Christelike onderwys vanuit sy kerklike hoek, maar erken die interne bevoegdheid van onderwysinstellings om onderwysinhoude en standaarde te finaliseer. In 1962 het sy kerkorde bepaal dat die Nederduitse Gereformeerde Kerk hom beywer vir die Protestants-Christelike karakter van “ons volk”, die Afrikanervolk. Die uitsondering van “ons volk” is sedert 1990 egter weggelaat ten gunste die erkenning van alle kulture in die onderwys. In sinodebesluite van die afgelope tyd ondersteun die Nederduitse Gereformeerde Kerk die standpunt dat die Suid-Afrikaanse staatsowerheid onderwys alle lewensbeskoulik gerigte instansies subsidieer.
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Strauss, P. J. ""Hervormd" or "gereformeerd?": The choice the General Assembly of the Dutch Reformed Church had to make in the South African Republic in 1866." Tydskrif vir Geesteswetenskappe 59, no. 3 (2019): 367–81. http://dx.doi.org/10.17159/2224-7912/2019/v59n3a4.
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Oakley, Robin. "The Nederduitse Gereformeerde Sendingkerk and the Nama Experience in Namaqualand, South Africa." Itinerario 27, no. 3-4 (November 2003): 189–204. http://dx.doi.org/10.1017/s0165115300020829.
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In Steinkopf, a former coloured Reserve in the Northern Cape Province, the Nederduitse Gereformeerde Sendingkerk (NGS; Dutch Reformed Mission Church), a former sub-branch of the Nederduitse Gereformeerde Kerk (NGK; Dutch Reformed Church) forged a legitimate public space for the expression of Nama identity in the 1960s. The legitimisation of aboriginal identity was not accidental, but very much an expression of apartheid policies of the day. I hope to demonstrate both the content and the consequences of this particular episode in Steinkopf, and thereby contribute to an understanding of the links between a crumbling capitalist infrastructure and the ideological efforts to reinforce that infrastructure through processes of ethnic strengthening. My claim is that the NGK played an ideological role supporting the capitalist interests as it strengthened the super-structural pillars of the segregation and apartheid eras.
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Theron, J. P. J. "Met die oog op genesingsdienste in die Nederduitse Gereformeerde Kerk." Verbum et Ecclesia 12, no. 1 (July 18, 1991): 92–108. http://dx.doi.org/10.4102/ve.v12i1.1032.
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Towards healing services in the Dutch Reformed Church The position of the Dutch Reformed Church in South Africa with regard to the world wide recovery of the Church’s healing ministry is discussed. Features of liturgical healing services of other denominational churches are utilised to develop a model for the Dutch Reformed Church in Initiating this kind of public ministry.
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Strauss, Piet. "Die Nederduitse Gereformeerde Kerk en die Afrikanervolk kerkordelik verwoord." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 447–65. http://dx.doi.org/10.17570/stj.2016.v2n2.a21.
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The Dutch Reformed Church and the Afrikaner – in its church orderThe Dutch Reformed Church (DRC) and the Afrikaner people had close ties in the 1960’s. This was intensified by the apartheid system in South Africa. The policy of apartheid was supported by the DRC, most of the Afrikaners and the National Party in government. In 1962 the DRC determined in its church order that it will protect and build the Christian-Protestant character of the Afrikaner people. This group was singled out by a church that was to be for believers of all nations. It also gave the DRC an active part in the development of this group. The documents Church and Society-1986 and Church and Society-1990 changed all this. The close links between the DRC and Afrikaans cultural institutions ended and the DRC declared that it caters to any believer. The church order article about the Afrikaner was omitted.
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Van der Merwe, Johan M. "Versoening en die Nederduitse Gereformeerde Kerk: Die Algemene Sinode van 1994 as baken vir ’n lewe van volheid." Verbum et Ecclesia 38, no. 3 (October 6, 2017): 105–18. http://dx.doi.org/10.4102/ve.v38i3.1626.
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The Faculty of Theology at the University of Pretoria chose oikodome as a Faculty Research Theme (FRT) in 2014. This term refers to life in its fullness. The Dutch Reformed Church, as one of the partners of the Faculty, contributed to life in its fullness through the important role it played in the reconciliation in South Africa since 1986. One of the beacons on this road of reconciliation was the General Synod of 1994. It became known as the ‘Synod of reconciliation’ as a result of the visits of Mr Nelson Mandela, Prof. B.J. Marais and Dr Beyers Naudé, and the important decisions that the meeting took. It was however, not only the visits of these important roleplayers in history which made the meeting a beacon on the road to reconciliation. This chapter shows that it was imbedded in a much larger context of reconciliation in South Africa in which the Dutch Reformed Church played an important role. By participating in the process of reconcilation in the country, the Dutch Reformed Church contributed to oikodome – life in its fullness for all.
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Duncan, Graham A., Johan Van der Merwe, and Barry Van Wyk. "Church History and Church Polity in the Faculty of Theology at the University of Pretoria." Verbum et Ecclesia 30, no. 3 (December 17, 2009). http://dx.doi.org/10.4102/ve.v30i3.131.
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Theology has been an integral part of the University of Pretoria since its inception and Church History has been taught since the establishment of the Faculty of Theology in 1917. At that time, the Presbyterian Church of South Africa and the Nederduitsch Hervormde Kerk van Afrika (NHK) were partners. The Presbyterian link with the Faculty ceased in 1933. From 1938 the Nederduits Gereformeerde Kerk (NGK) joined the NHK and this remained the situation until 2002 when the Uniting Presbyterian Church of Southern Africa re-established its links with the Faculty. At the present time, the Department of Church History and Church Polity is staffed by representatives of all three partner churches.
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Pont, A. D. "Die betekenis van Abraham Kuyper (1837–1920) vir Suid-Afrika op kerkhistoriese en kerkregtelike gebied." HTS Teologiese Studies / Theological Studies 43, no. 3 (January 23, 1987). http://dx.doi.org/10.4102/hts.v43i3.2265.
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The influence of Abraham Kuyper (1837–1920) on South Africa in the spheres of Church History and Church Polity A short biography of Kuyper is followed by an attempt to qualify him as a typical theologian of the 19th century, as leader of the Doleantie-movement in the Dutch church and as a man of many parts. His personal contact with South Africa is traced, as well as his direct and indirect influence in the South African churches. It is interesting to note that the influence of Kuyper's theology in the Gereformeerde Kerke in Suid-Afrika was largely initiated by JD du Toit while his father, SJ du Toit, introduced Kuyper's theology in the Nederduitse Gereformeerde Kerk. Subsequently it was mainly the influence of the VU (Bavinck and Rutgers) which prevailed in the abovementioned churches.
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Britz, Dolf. "Die eerste vertalings van die Heidelbergse Kategismus in Afrikaans." In die Skriflig/In Luce Verbi 47, no. 2 (June 26, 2013). http://dx.doi.org/10.4102/ids.v47i2.668.
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Hierdie artikel diep die geskiedenis van die eerste vertalings van die Heidelbergse Kategismus in Afrikaans uit die primêre bronne op. Die Belydenisskrifte (insluitende die Kategismus) is gedurende die eerste helfte van die twintigste eeu in Afrikaans oorgesit tydens ’n vertalingsprojek waaraan die drie Hollands-Afrikaanse Kerke van gereformeerde belydenis saamgewerk het. In hierdie geskiedenis kan drie fases onderskei word. Die aanvanklike fase (1913–1927) eindig in die gemeenskaplike oortuiging dat die werk aan die Bybelvertalers oorgelaat moet word. Daarmee is beslag gegee aan ’n tweede fase (1927–1936). In 1936 is die vertaling voltooi en in ’n Formulierboek vir die ‘drie Hollandse Kerke’ gepubliseer. Die derde fase (1936–1950) behels die ontvangs van die Formulierboek. Slegs die Gereformeerde Kerk in Suid-Afrika (GKSA) het die vertaling amptelik aanvaar, omdat dit op die Nederlandse teksuitgawe berus het wat F.L. Rutgers in samewerking met Herman Bavinck en Abraham Kuyper in 1897 vir die Gereformeerde Kerken in Nederland besorg het. Die ander twee Kerke het aansluiting gevind by hulle eie negentiende-eeuse tekstradisie. In 1945 het die Nederduitsch Hervormde Kerk van Afrika (NHK) ’n eie vertaling asBelydenisskrifte, gebede en formuliere die lig laat sien. Hierdie vertaling is gebaseer op die (Nederlandse) krities bewerkte teksuitgawe wat Van Toornenbergen in sy boek, De symbolische schriften (1895), opgeneem het. Die Nederduitse Gereformeerde Kerk (NGK) het in 1950 sy vertaling van die Belydenisskrifte en Formuliere voltooi. Dit is hoofsaaklik geanker in die (Nederlandse) tekste van die Formulierboek der N.G. Kerk in Z. Afrika (1907), wat op sy beurt ook in ooreenstemming was met die tekstradisie waarmee Van Toornenbergen gewerk het. This article traces the history of the first Afrikaans translations of the Heidelberg Catechism from primary sources. In a mutual project the three Dutch-Afrikaans and reformed churches translated their Doctrinal Standards (including the Catechism) during the first half of the twentieth century in Afrikaans. In this regard three phases can be distinguished. The initial phase (1913–1927) ended in the decision to assign the work of translation to the Bible translators. That inaugurated the second phase (1927–1936). In 1936, their translation was completed and a Formulierboek was published for the ‘three Dutch Churches’. The reception of theFormulierboek constituted the third distinctive phase (1936–1950). Only the Reformed Church in South Africa (GKSA) officially accepted the translation, because it was based on the recognised Dutch text edition prepared by F.L. Rutgers in collaboration with Herman Bavinck and Abraham Kuyper for the Reformed Churches in the Netherlands in 1897. The other two Afrikaans Churches followed different text editions. In 1945, the Nederduitsch Hervormde Kerk van Afrika (NHK) published its own translation of the Belydenisskrifte, gebede en formuliere. This translation is based on the (Dutch) critically edited text edition of Van Toornenbergen, published in his book, De symbolische schriften (1895). In 1950 the Dutch Reformed Church (NGK) received its translation of the Doctrinal Standards and Formularies. This translation was rooted in the (Dutch) texts of the Formulierboek der N.G. Kerk in Z. Afrika (1907), which was in turn also embedded in the Van Toornenbergen text tradition.
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Du Toit, Flip. "Die oor-en-weer beroep van predikante tussen die Nederduitse Gereformeerde Kerk en die Nederduitsch Hervormde Kerk van Afrika: 1862–1917." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.3060.
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The ongoing appointment of ministers between the Dutch Reformed Church and the Netherdutch Reformed Church of Africa: 1862–1917. This article highlights the situation prior to the establishment of the theological training of the Netherdutch Reformed Church of Africa (NDRCA). The training of ministers of the Dutch Reformed Church (DRC) started in 1859 with the establishment of the Theological Seminary at Stellenbosch. Since 1862 three churches operated in the then Transvaal (South African Republic). Many ministers of the DRC were called to serve in the NDRCA. The most notable were the Rev D.P. Ackerman and the Rev H.S. Bosman. They were called before the origin of the united church (of the NDRCA and the DRC) that existed between 1885 and 1892. After the split in 1892, they (as well as many others) continued as ministers in the DRC. The first lecturer of the NDRCA was called in 1917 − also a minister that was previously from the DRC. The calling of his successor sparked a major row. The NDRCA congregation of Pretoria called another minister from the DRC – the Rev H.D. van Broekhuizen. This eventually led to a special meeting of the General Assembly of the NDRCA in 1917 where his calling was eventually approved.
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Plaatjies van Huffel, Mary Anne, and Johan M. Van der Merwe. "Die reis met kerkeenwording tussen die Verenigende Gereformeerde Kerk in Suider-Afrika en die Nederduitse Gereformeerde Kerk in Afrika." Verbum et Ecclesia 33, no. 1 (February 8, 2012). http://dx.doi.org/10.4102/ve.v33i1.724.
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The journey to church unification between the Uniting Reformed Church in Southern Africa and the Dutch Reformed Church in Africa. The article gives a historical overview of judicial problems that the Dutch Reformed Church (DRMC) and the Dutch Reformed Church in Africa (DRCA) encountered in their journey to church unification. On 14 April 1994 the DRMC and the DRCA merged and the Uniting Reformed Church in Southern Africa (URCSA) came into being. Firstly, attention is given to a historical overview of the unification process. Secondly, the resolutions of the General Synod of the DRCA (1991), the judicial problems that surfaced shortly after the unification between the DRMC and the DRCA, the objections against the unification process and the lawsuit that followed, will be attended to. The unification between the DRMC and the DRCA was tested in court and in 1998 the Supreme Court gave judgment in favor of the DRCA. The verdict indicated that all decisions with regards to church property were ultra vires and that the DRCA as a legal corporate entity remains. The article concludes with a few legal aspects that may be derived from the judgement. The verdict highlights the administration of justice according to established rules and principles, namely that a juristic person cannot be deprived of life, liberty or property without appropriate legal procedures and safeguards. The article proposes that Reformed churches in the South African context should seriously take cognisance of the judgement. This article attempts to identify the important criteria for and characteristics of administration of justice with regard to church unification.
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Van der Westhuizen, H. G. "Die Gereformeerde ekumeniese sinode en sending 1984." HTS Teologiese Studies / Theological Studies 41, no. 4 (January 23, 1985). http://dx.doi.org/10.4102/hts.v41i4.2174.
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The Reformed Ecumenical Synod and Mission 1984 The Afrikaner nation in South Africa is a minority in its own country. The normal strive to become and stay sovereign is blamed in the face of the world as building concentration camps! That is a lie. And if the world is not prepared to accept it as a lie we are sure that in this sense God will be on the side of the powerless. The Nederduitsch Hervormde Kerk already accommodates specific points of mission strategy as stated at the Chicago Conference. Especially the aim of independent indigenous national churches, founded on sound Biblical theology, is held in high esteem.
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Strauss, Piet J. "Die Algemene Sinode van die Nederduitse Gereformeerde Kerk van 1990 en die Gelofte van 1838." In die Skriflig/In Luce Verbi 55, no. 1 (May 18, 2021). http://dx.doi.org/10.4102/ids.v55i1.2717.
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The General Synod of the Dutch Reformed Church of 1990 and the Covenant of 1838. The Dutch Reformed Church as a church consisting of mainly Afrikaners, was confronted by a new societal dispensation and a new government in South Africa in and after 1994. The trend of the new constitution of 1996, as well as a new public discourse laid the emphasis on the individual and his rights in a society open to all. This discourse implicitly communicated negative tones on actions, activating minority groups for their own separate ideas. As if the General Synod expected this coming challenge, the Synod of 1990 already had a report of its Commission on Doctrine and Actual Affairs on the Dutch Reformed Church, keeping the Day of the Covenant of the Voortrekkers in 1838. This article investigated the stance of this General Synod on this issue with two, seemingly main objectives: an acceptable, grounded reason for people to keep the Day of the Covenant, and a positive link between the Covenant of 1838 and reconciliation in a modern South Africa. The method used was a study of literature and primary sources on these issues. The General Synod of 1990 made two relevant statements in its new environment. In the first place, it decided that individuals should associate with the Covenant on moral grounds and not because they are forced to do so. The core of the Covenant of 1838 was the request that God enable people taking the vow, to win the battle foreseen – the Battle of Blood River – and to promote Christian values for establishing a new Christian society. An issue which is still relevant in South Africa today. That is why the Voortrekkers promised to build a church as the focus point of their forseen society. The second statement of this Synod was that reconciliation as a catchword in the 1990s in Christian South Africa, is part of the promotion of a Christian society. Reconciliation in a biblical perspective remains relevant in South Africa.Contribution: Seen from the approach of this article as a Christian approach, these statements of the General Synod of 1990 help the Dutch Reformed Church as church to fulfil its tasks in Soutern Africa today.
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Ungerer, André G. "Hervormde spore op die Tukkie kampus – ’n Kroniek van die tweede 50 jaar." HTS Teologiese Studies / Theological Studies 73, no. 1 (February 28, 2017). http://dx.doi.org/10.4102/hts.v73i1.3859.
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This article is about the 2nd half (50 years) of the centenary of the Nederduitsch Hervormde Kerk van Afrika (NHKA) at the University of Pretoria (UP). The NHKA was the first church to join the Faculty of Theology at UP in 1917. The previous article ‘Hervormde footprints on the Tukkie campus – a chronicle of the first fifty years’ contains the humble beginnings, the steady growth, the political background during the apartheid years, and the NHKA’s role in justifying apartheid. The 70s and the 80s was a flourishing time for the Church with a steady growth in membership, an increase in the number of lecturers and students, and more or less enough money to sustain theology education at UP. During the nineties there was a decrease in membership numbers with the pivot point in 1992: from thereon there was a steady decline which was accelerated by the church schism in 2011 and onward. The two Sections of the NHKA and the Nederduitse Gereformeerde Kerk (NGK), Section A and B, became one in 2000. The Reformed Theology College (RTC), with the aim of church specific education for students of the NHKA, was also established in 2000 with prof. T.F.J. Dreyer as the first head. In November 2015 a student protest action #FeesMustFall rocked the foundation of higher education in South Africa. The issue of language and curriculum as aftermath of the protest actions was also at stake during 2016. During 2017 the centennial celebration of the Faculty of Theology at UP will take place. It coincides with REFO 500 – the commemoration of 500 years of the Reformation.
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Ungerer, André G. "Hervormde voetspore op die Tukkie-kampus: ’n Kroniek van die eerste 50 jaar." HTS Teologiese Studies / Theological Studies 73, no. 1 (February 28, 2017). http://dx.doi.org/10.4102/hts.v73i1.3835.
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In 2017 the Nederduitsch Hervormde Kerk van Afrika (NHKA) celebrates its centenary of theological education at the University of Pretoria (UP). In this article the focus is on the build-up to setting up the first 50 years 1917– 1967 at UP. From as early as 1909 there was a yearning for our own theological seminary; however, some of the church leaders expressed their desire for theological education at a university. At the dawn of 1916 everything was in place for the NHKA and the Presbyterian Church of South Africa, as the first two partners, to start a faculty of theology at the Transvaal University College (TUC). On 01 April 1917 the Faculty of Theology commenced its work with prof. J.H.J.A. Greyvenstein of the NHKA and prof. E. MacMillan from the Presbyterian Church. The Presbyterian link with the faculty was broken in 1933. From 1938 the Nederduitse Gereformeerde Kerk (NGK) joined the NHKA and two independent sections were established: Section A for the NHKA and Section B for the NGK. There was a steady growth in the number of students and professors and on 13 June 1967 the NHKA filled its sixth professorship in the person of prof. I.J. de Wet. This era was also characterised by a lot of political tension in the heyday of the policy of apartheid. The NHKA was known for Article III in its constitution that propagates that church membership was for whites only. The NHKA support of the policy of apartheid was the cause of a dispute between the Church and prof. A.S. Geyser. In the end the matter was settled in favour of Geyser. There was also a dispute between professors A.G. Geyser and A.D. Pont that ended up in court in 1967. Pont was accused of defamation against Geyser. The court ruled against Pont and Geyser was granted the largest amount of compensation up till then.
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Hofmeyr, Johannes W. "Die resepsie van die Heidelbergse Kategismus (Sondag 17 en 22) insake die opstanding in die Nederduitse Gereformeerde Kerk sedert 2000 (Deel 2)." In die Skriflig/In Luce Verbi 47, no. 2 (June 26, 2013). http://dx.doi.org/10.4102/ids.v47i2.690.
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Met die 450e herdenking van die Heidelbergse Kategismus as vertrekpunt, word met die huidige en die vorige artikel gepoog om lig te werp op die plek, die rol en die interpretasie van die opstanding van Jesus Christus in veral Sondag 17 en 22, spesifiek in die konteks van twee besondere eras in die Nederduitse Gereformeerde (NG) Kerk. In die vorige artikel is allereers ’n bespreking gevoer oor die Heidelbergse Kategismus (HK). Daar is gekyk na die resepsie van die betrokke HK-geloofsartikels in die era van Andrew Murray, spesifiek teen die agtergrond van die negentiende-eeuse liberale teologie in Nederland. In die huidige artikel word soortgelyk gekyk na die resepsie van die betrokke HK-geloofsartikels in die NG Kerk na 2000, teen die agtergrond van die herverskyning van die negentiende-eeuse liberale teologie in die vorm van die Jesus Seminaar, die Nuwe Hervorming en ondersteuners daarvan binne die NG Kerk. Sowel die negentiende-eeuse liberale stryd in die NG Kerk asook die stryd oor die opstanding in die NG Kerk van die eerste dekade van die een-en-twintigste eeu, soos verder in hierdie artikel sal blyk, was gekenmerk deur kontekstueelbepaalde uniekhede. Die gemene deler was dat albei deel was van tye van teologiese vrysinnigheid. In die lig van hierdie bespreking word tot die gevolgtrekking gekom dat die NG Kerk tans, betreffende haar identiteit as gereformeerde kerk waarskynlik in ’n kritieke geloofs- en toekomskrisis verkeer. Dit impliseer kommerwekkende gevolge vir haar Skrifverstaan en getuienis as belydenis en belydende kerk van Jesus Christus en haar toekoms. Alleen duidelike visie, verantwoordelike leierskap en ’n herontdekking van die verlossingskrag van Christus se kruis en opstanding sal herstellende, positiewe en dinamiese oplossings kan bied om sodoende die NG Kerk te red van ’n snelwentelende afwaartse spiraal.With the 450th celebrations of the origin of the Heidelberg Catechism (HC) in mind, the main aim of this and the previous article is to focus on the place, role and interpretation of the doctrine of the resurrection in HC (Sunday 17 and 22), within two very specific and critical eras in the history of the Dutch Reformed Church (DRC) in South Africa. The first article focused on the reception of the HC in the time of Andrew Murray during the nineteenth century, and specifically against the background of the then liberal theology in both the Netherlands and South Africa. In this current article I look at the reception of the same HC articles (Sunday 17 and 22) in the DRC after 2000, against the background of the reappearance of the nineteenth century liberal theology in the Netherlands, and specifically with reference to the Jesus Seminar, the New Reformation and those sympathetic to the latter in the DRC. Both these nineteenth- and twenty-first-century developments had their own unique contexts but what they had in common were a specific theological liberal mindset. In view of this discussion it is concluded that the DRC as a reformed church is not only caught up in an identity crisis, but even in a survival crisis of no small proportions. This also has serious implications for its use of Scripture and its confessional character. Only strong vision, able leadership and a rediscovery of the redeeming power of the cross and resurrection of Christ will be able to provide a remedial, positive, and dynamic solution, saving the DRC from an ever downward spiral.
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Hofmeyr, Johannes W. "Die resepsie van die Heidelbergse Kategismus (Sondag 17 en 22) insake die opstanding in die negentiende-eeuse Nederduitse Gereformeerde Kerk (Deel 1)." In die Skriflig/In Luce Verbi 47, no. 2 (June 26, 2013). http://dx.doi.org/10.4102/ids.v47i2.687.
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Met die 450e herdenking van die Heidelbergse Kategismus (HK) as vertrekpunt word in twee artikels gepoog om lig te werp op die plek, die rol en die interpretasie van die opstanding van Jesus Christus uit veral Sondag 17 en 22, spesifiek in die konteks van twee besondere eras in die Nederduitse Gereformeerde (NG) Kerk. Na ’n kort bespreking van die Heidelbergse Kategismus , word in hierdie eerste artikel uitgebreid gekyk na die resepsie van die betrokke HK-geloofsartikels in die era van Andrew Murray, spesifiek teen die agtergrond van die negentiende-eeuse liberale teologie in Nederland. In ’n tweede artikel word soortgelyk gekyk na die resepsie van die betrokke HK-geloofsartikels in die NG Kerk na 2000, veral teen die agtergrond van die herverskyning van die liberale teologie in die vorm van die Jesus Seminaar, die Nuwe Hervorming en die aanhangers daarvan se standpunte binne die NG Kerk. Sowel die negentiende-eeuse liberale stryd in die NG Kerk as die stryd rondom die opstanding in die NG Kerk van die eerste dekade van die een-en-twintigste eeu, soos in die tweede artikel duidelik sal blyk, was gekenmerk deur kontekstueelbepaalde uniekhede. Die gemene deler is dat albei deel was van tye van teologiese vrysinnigheid. In die lig van hierdie bespreking, ook ten opsigte van die negentiende eeu, sal tot die gevolgtrekking gekom word dat die NG Kerk, wat sy identiteit as gereformeerde kerk betref, tans waarskynlik in ’n kritieke geloofs- en toekomskrisis verkeer wat kommerwekkende gevolge vir sy Skrifverstaan en getuienis as belydenis en belydende kerk van Jesus Christus en sy toekoms inhou. Alleen ’n duidelike visie, verantwoordelike leierskap en die herontdekking van die kruis en die opstanding as ononderhandelbare heilsgebeure, wat ook deur die HK gehandhaaf word, sal die NG Kerk kan red van ’n snelwentelende afwaartse spiraal. Slegs die pasgenoemde faktore kan ’n herstellende, positiewe en dinamiese oplossing vir hierdie proses bied wat sigself tans in die NG Kerk afspeel.With the 450th celebrations of the origin of the Heidelberg Catechism (HC) in mind, the main aim of two articles is to focus on the place, role and interpretation of the doctrine of the resurrection in this Catechism, within two very specific and critical eras in the history of the Dutch Reformed Church; (DRC) in South Africa. After a brief introduction to the Heidelberg Catechism, the aim in this first article is to focus extensively on the reception of the HC in the time of Andrew Murray during the nineteenth century, and specifically against the background of the then liberal theology in both the Netherlands and South Africa. In the second article I look at the reception of the same HC articles of faith in the DRC since 2000, against the background of the reappearance of the nineteenth century liberal theology in the form of the Jesus Seminar, the New Reformation and those sympathetic to the latter in the DR Church. It will become clear that both these nineteenth and twenty-first century developments had their own unique contexts. What they had in common was a specific theological liberal-mindedness. In view of this discussion about the nineteenth century developments, it will be concluded that the DR Church as a reformed church is currently not only caught up in an identity crisis but even in a survival crisis of no small proportions. This also has serious implications for its use of Scriptures and its confessional character. Only a strong vision, able leadership from all parties within the church and a rediscovery of the redeeming power of the cross and of the resurrection as basic doctrinal tenets, also upheld by the HC, can save the DR Church from an ever moving downward spiral. Only these factors can provide a remedial, positive and dynamic solution to this process in the DR Church.
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Jooste, Simon N., and Johannes C. Potgieter. "The legacy of singing Scripture only in the Reformed Churches in South Africa: The regulating role of the Word from Heidelberg to Dordrecht." In die Skriflig/In Luce Verbi 54, no. 2 (July 6, 2020). http://dx.doi.org/10.4102/ids.v54i2.2577.
Full textAbstract:
This article presents a historical–theological investigation into, and retrieval of, the principle underlying Article 69 of the 1618–1619 church order of the Synod of Dordrecht for the reformation of worship in the Reformed Churches in South Africa (RCSA). Article 69 essentially mandates the singing of Scripture only in corporate worship. The Dordrecht church order was adopted by the RCSA (originally the Vrye Gereformeerde Kerk) at her founding in 1859, a founding in part as a reaction to the singing of free hymns in the mother Nederduitsch Hervormde Kerk. In her formation, the RCSA re-established vital continuity with a catholic and Reformed tradition of singing Scripture only in public worship. And yet, in 2012, the General Synod of the RCSA decided to revise Article 69 to allow for the singing of free hymns. In the name of Semper Reformanda, this article seeks to challenge the historical–theological validity of this decision by recovering a central principle overlooked at the aforementioned Synod, yet present in the continental Reformed tradition. That principle is the Scriptural or regulative principle of worship (S/RPW). Simply stated, it is doing in public worship only what God commands. The presence of the S/RPW in the founding standards of the RCSA is of significance for appreciating her historic 150-year legacy of singing Scripture only and for her ongoing responsible critique of introducing free hymns.
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Cooke, Frank T., and Malan Nel. "Die keuring van kandidate vir teologiese opleiding: Noodsaak en toepassing." HTS Teologiese Studies / Theological Studies 66, no. 2 (August 12, 2010). http://dx.doi.org/10.4102/hts.v66i2.828.
Full textAbstract:
The selection of candidates for theological training: Necessity and application The selection of candidates for theological training is a sensitive issue, as many see it as a verdict on the authenticity of the prospective student’s claim of having been called to ministry by God. This article argues that, in addition to a sense of calling, the profile of a candidate should include abilities in terms of office (power), profession (capability) and person (adequacy). The process of selection should involve all these aspects. The guidelines of the Dutch Reformed Church in South Africa in this regard in its publication, A–Z Handleiding aangaande predikante van die Nederduitse Gereformeerde Kerk, are discussed. The selection process should not be seen as a test of the authenticity of candidates’s sense of calling, but rather as a way in which candidates can be guided to discern their calling and place within the body of Christ. A positive outcome in the areas of office, capability and adequacy could confirm the claim of having been called by God. The article concludes that the selection of candidates for theological training is not a single event, but a process that starts when the prospective candidate reports to the church council, and is completed with the pastor’s ordination by the church.
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Pieterse, Hennie J. C. "A grounded theory approach to the analysis of sermons on poverty: Congregational projects as social capital." Verbum et Ecclesia 33, no. 1 (February 8, 2012). http://dx.doi.org/10.4102/ve.v33i1.689.
Full textAbstract:
This article reported on the second cycle (selective coding) of grounded theory research of sermons on poverty in the South African context, with Matthew 25:31�46 as the sermon text. The problem which the author was researching pertained to the question: How do congregations in the Dutch Reformed Church (Nederduitse Gereformeerde Kerk) and the Uniting Reformed Church handle the care for the poor in practice? A theoretical sample of congregations with outreach projects to the poor and humble was drawn. After the analysis of the sermons was conducted, the next question to be addressed was: What are the categories and properties of the projects by congregations as the how of the care for the poor? New thinking on the issue of preaching on poverty is necessary because homiletic literature in this field of preaching does not address the how question. The author therefore described a theoretical framework for the interpretation of the projects, as well as an anthropological view of the communication occurring on an equal footing, with the givers in the projects functioning as social capital and the receivers (the poor and humble) as the participants with their own responsibility and freedom. The classification of the projects in categories showed that a wide variety of different types of projects to the poor have emerged from the sermons.
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Kruger, Pieter, and Johan M. Van der Merwe. "The Dutch Reformed Church as a prominent established South African church: In transition towards the 21st century." Verbum et Ecclesia 38, no. 1 (September 14, 2017). http://dx.doi.org/10.4102/ve.v38i1.1698.
Full textAbstract:
The Dutch Reformed Church (Nederduitse Gereformeerde Kerk) is in transition because of the influences of the more recent South African epochs of democratisation, Africanisation and globalisation. The histories of these epochs extend over more than 20 years and have had a significant influence on the church. The Dutch Reformed (DR) Church changed institutionally because its place and influence within society changed considerably as a result of political and social transformation since 1994. The ongoing process of Africanisation that accompanies these transformations brings certain reactions to the bosom of the church via the experiences of its members. Most are Afrikaners being more inclined to westernised social frames of reference. Ironically, these people are more susceptible to the effects of globalisation, especially secularisation, which transposes the religious set-up of the DR Church into an open and individuated system. These developments pose major challenges to the DR Church in the sense that it has to reconsider how it approaches society, what it can contribute to the ecumenical church, why it is necessary to reflect on its denominational identity and what its academic, theological endeavours in these regards entail.Intradisciplinary and/or interdisciplinary implications: This article has an interdisciplinary scope because the multiplicity of the present-day calls for interdisciplinary academic reflection. For the purpose of this article, Church Historiography helps to systemise recent ecclesiastical developments within the DR Church. To clarify the influences of these developments on the DR Church, sociological premises are incorporated to describe them within a broader social context. References to the conducted empirical study serve to explain respondents’ (members of the DR Church) social and religious constructs regarding these ecclesiastical and sociological phenomena.
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Van Niekerk, Brimadevi. "Martin Luther and Beyers Naudé: Driven by conscience." HTS Teologiese Studies / Theological Studies 74, no. 3 (October 31, 2018). http://dx.doi.org/10.4102/hts.v74i3.4984.
Full textAbstract:
When Martin Luther tore the church asunder after he attacked ecclesiastical corruption, he unwittingly prompted alternative Reformations in other localities that would metastasize throughout the world. This new freedom begun by Luther – the separation of powers, toleration and freedom of conscience centred on the individual – spread also to our remote corner of the world, South Africa. Half a millennium later, Beyers Naudé, an Afrikaner of Nederduitse Gereformeerde Kerk parsonage, and a theologian, threatened Afrikaner civil religion through his stand against apartheid. While there are many differences between these men, there was one characteristic which they both shared in the use of their consciences, which was closely connected to their respective Christian faiths. The aim of this article therefore is to show firstly how Luther and Naudé followed the dictates of their consciences which caused them to act against the apparent flow of history in response to the moral values in the societies they found themselves in. Secondly, it will show that with their enlarged sense of responsibility came consequences for both the immediate people surrounding them as well as the community at large. Without over-simplifying the connection between these two individuals in history, the article concludes that both Luther and Naudé are human beings with highly developed consciences, and while both were morally obliged to follow a judgement of conscience formed in good faith and both attained their highest ideals, following one’s conscience is ambiguous because it may scandalise the consciences of those whose consciences are differently formed.