Academic literature on the topic 'Reformed Church in Zambia – History'

Abstract In the contemporary literature about the relationship between religion and COVID-19, vertical as well as horizontal responses can be distinguished. Much of the current literature is based on personal reflection or on quantitative research. This article adds a qualitative research perspective and offers a preliminary analysis of the religious frameworks used by pastors in the Reformed Church in Zambia. Although the pastors acknowledge the need for communal action, their livestreamed services show an emphasis on the vertical dimension, i.e., the relation with God. As this article argues, this can be understood from an African worldview. There is also evidence that the initial vertical dimension of the services shifts to more horizontal concerns as the pandemic progresses.

Challenges for the Dutch Reformed Church in Southern Africa with Malawi and Zambia as illustration areas What will be the challenges for the Dutch Reformed Church in South Africa if in the coming decades its isolation from Africa could be ended because of political developments in a post-apartheid era? The Dutch Reformed Church planted indigenous churches in many African Countries like Botswana, Malawi, Zimbabwe, Zambia, Mozambique and Namibia. The role of the church in Africa will be determined by its relations with these younger churches. The challenges in the fields of evangelism, church ministry, the youth and in the socioeconomic and political areas are illustrated specifically in the cases of Malawi and Zambia.

This study deals with the adaptation of the traditional Ngoni girls’ initiation rite of Cinamwali into Christian Cilangizo in the Women’s Guild in the Reformed Church in Zambia. It highlights the role of the Women’s Guild in transforming the traditional values and structures of Cinamwali into the Christian Cilangizo, with a view to determine which carries Christian values and meaning amongst girls and women in the Reformed Church in Zambia.

Herman Bavinck (1854–1921) describes the twofold scientific calling of the Church. First, the Church needs to read the historic Reformed confessions contextually and distill the Reformed principles to meet its contemporary needs. Second, the Church should pursue a scientific ( wetenschappelijke) life, particularly in the university. Bavinck's twofold theological insight can be applied to the churches in mainland China. The first reminds Chinese Reformed churches of the necessity of composing a Sino-Reformed confession. The second insight exhorts churches to develop scientific life publicly. In this sense, the scientific calling of the church, which Bavinck envisaged more than a century before, can be fulfilled in the twenty-first-century mainland China. 1

The rigorous enforcement of religious discipline was a hallmark of Calvinist Churches in Reformation-era Europe. Wherever Calvinism took hold, ministers and elders went to extraordinary lengths to inculcate a Reformed morality among the members of local congregations. Since Calvinists identified the eucharistic community as the pure assembly of saints, it was necessary for Reformed consistories to defend the sanctity of the Lord's Table from all human corruption.

Thesis (PhD)--Stellenbosch University, 2013.
The whole purpose of this research was to determine an appropriate approach to development in Zambia by the Reformed Church in Zambia (RCZ) under the theme: ‘A Biblical Framework for Sustainable Development in the Reformed Church in Zambia – The story of George Compound in Lusaka.’ George Compound located on the West of Matero Township, poverty manifests itself in many ways such as lack of good food, poor shelter, high illiteracy levels, lack of good road network, poor health, high crime rate, high levels of unemployment especially the youth who now spend most time drinking beer, high levels of prostitution, and poor sanitation. Holistic ministry has for some time now remained a great challenge for the church, the trend that was never the case with the early church as it took the issue of development seriously and effectively met needs of the poor and vulnerable people of that time. However, with time the church has either consciously or unconsciously allowed to be dictated by the Greek dualism theory (separating the spiritual from physical) in how to go about with ministry. This separation has taken such a long time that it has now become accepted by the church and secular world that the role of the church for humanity was only to concentrate on matters concerning spirituality, while leaving the social part to secular organisations. This is an affront to God who created humanity in His own image and likeness (Gen. 1: 26 – 29; 2: 7) and mandated to rule on His behalf; added to that it is in itself a distortion of Scriptures. Otherwise from the Biblical perspective humanity constitutes both the soul and body, thereby providing no justification for separating needs of the soul from those of the body because human life is a unit. The Scriptures have also revealed that at the time of creation, a living relationship was established between God and humanity, which includes the entire creation. The relationship between God and humanity is known as the vertical relationship (this involves worshipping God); while the relationship between humanity and the rest of the creation is known as the horizontal relationship (this involves caring for God’s creation). It is on record in the Scriptures that the good creation that was created by the good God was spoilt with the fall of humanity. It is the fall of humanity that has led to the unfortunate separation of responsibilities between the church and the secular world. It is in this context that the research wrestled with the question of how the RCZ could apply a Biblical framework for sustainable development in the country, but with particular attention to the story of George Compound in Lusaka. The researcher has argued that meaningful development will only take place when the church takes its strategic position in development and does it from the Biblical perspective that addresses humanity holistically. Development done from the Biblical perspective acknowledges God as the creator, sustainer and destiny of the whole creation and at the same time places humanity at the centre of it as the main objective. The hypothesis is based on the fact that poverty will be alleviated once the RCZ in the first place comes to terms with the reality of poverty and its impact on human life in the country, and then using its mandate to get involved in national development to transform people’s wellbeing. It is interesting that when missionaries from the Dutch Reformed Church Mission (DRCM) of the Orange Free State in South Africa started mission work in the Eastern Province of Northern Rhodesia then, they adopted a comprehensive approach to ministry and that enabled them to address both the spiritual and social needs of people. The DRCM missionaries passed on this understanding of development to the RCZ, but then one wonders why the RCZ after autonomy (self-governing) in 1966, gradually and without realising began to change its focus of doing ministry by concentrating so much on building people’s spiritual lives and neglecting their social needs. This research is challenging the RCZ to revisit its mandate for ministry which should lead to adopting the Biblical understanding for development. This kind of development is holistic in nature and results in transforming people’s living standards that are currently in deplorable condition. The research further suggests that for development to take place the RCZ needs to work towards transforming the world view of its members about poverty and development. This approach will invaluably help people gain better understanding on the actual causes and effects of poverty and what must be done to alleviate it, before reaching out in the communities.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: This study is descriptive research and a practical theological study of the schisms in the Reformed Church in Zambia (RCZ) that took place between 1996 and 2001 and led to the formation of the Christian Reformed Church (CRC) and the Bible Gospel Church in Africa (BIGOCA). It aims to analyse the historical, global and local contexts as regards these schisms in the RCZ. The research questions are: What led to these splits, how did they happen and how can they be prevented? No measures have been put in place to educate or guard against further schisms. The goal of this study is to propose informed precautionary measures to the RCZ to prevent a recurrence of schisms in future. Chapter 2 describes the faith tradition of the RCZ. Various historical perspectives from the colonial period to those of the current Zambia are discussed in order to provide an understanding of this denomination's identity. It also tries to determine whether her political and missionary legacy has influenced the RCZ's leadership style and structures. Chapter 3 is an attempt to understand the contextual influences that globalization have brought about. The correlation between the global and religious trends affords a perspective on the "why" question of the schisms. Various global and local developments are the major focus of this chapter. It also discusses three levels of influence: macro (the global society), meso (the Zambian society), and micro (faith communities at congregation level). In Africa, the Pentecostal/charismatic oriented Christian prosperity movements have caused one of its endemic problems, i.e. the tension. Within the context of the RCZ tradition and faith practices, the Pentecostal/charismatic tendencies have challenged the long inherited autocratic church leadership styles. Pentecostal/charismatic prosperity movements flew in the faces of the denominationally organized churches with their Western origin, such as the RCZ. Subsequently, Pentecostal/charismatic movements have caused intense conflict in the church between the pro-conservatives and pro-Pentecostals. The police even had to close certain RCZ congregations because of skirmishes. At this stage of the study, a hypothesis became clear: The one-party state, with its autocratic presidential powers, continued the missionary legacy of autocratic rule in the independence and post-independence era, which had a direct impact on church leadership. Rutoro (2007) came to the same conclusion in his research on leadership in the Reformed Church in Zimbabwe. Chapter 4 is descriptive and provides a survey of what the documental sources of the RCZ and the printed media reveal about the schisms. The Synod's recommendations and resolutions from 1996 to 2001 give a clear picture of what occurred, as well as the intensity of the conflict. This chapter also reveals how the RCZ interpreted and handled the situation. Chapter 5 discusses the empirical data-gathering methods and the pilot study. Chapter 6 deals with the interpretation of the gathered data and compares it with the findings of Chapter 4. It is an exercise in triangulation - done after the first five chapters were written and affirmed what Chapter 4 concluded but, because of the narrative part of many of the answers supplied in the open-ended questionnaire, more was learned from it than was expected. From this study, it is clear that the church leadership should focus on understanding the *winds of change* in order to discern the way forward and adapt to leadership styles and challenges. Making theologically informed decisions are an absolute priority for the RCZ. This study recommends that church leadership, at least all the ministers, should be trained in conflict resolution and management and should stay abreast of God's missional praxis in this fast and ever-changing world.
AFRIKAANSE OPSOMMING: Hierdie studie is beskrywend van aard en is 'n prakties-teologiese evaluering van die skeurings in die Reformed Church in Zambia (RCZ) wat tussen 1996 en 2001 plaasgevind het, en wat tot die stigting van die Christian Reformed Church (CRC) en die Bible Gospel Church in Africa (BIGOCA) gelei het. Dit beoog om die historiese, globale en plaaslike kontekste met betrekking tot hierdie skeurings in die RCZ te ontleed. Die navorsingsvrae is: Wat het tot hierdie skeurings gelei, hoe het hulle gebeur en hoe kan hulle voorkom word? Geen maatreëls is getref vir opleiding of waaksaamheid teen verdere skeurings nie. Die doel van hierdie studie is om ingeligte voorkomende maatreëls aan die RCZ voor te stel om 'n toekomstige herhaling van skeurings te verhoed. Hoofstuk 2 beskryf die geloofstradisie van die RCA. Vir 'n begrip van hierdie denominasie se identiteit word verskeie historiese perspektiewe vanaf die koloniale tydperk tot dié van die huidige Zambia bespreek. Daar word ook gepoog om vas te stel of die RCA se politieke en missionêre nalatenskap die RCZ se leierskapstyl en strukture beïnvloed het. In Hoofstuk 3 word gepoog om die kontekstuele invloede wat globalisasie mee-gebring het, te verstaan. Die korrelasie tussen die globale en geloofstendensies verleen 'n perspektief op die skeurings se "waarom" vraag. Verskeie globale en plaaslike ontwikkelinge is die hoof fokus van hierdie hoofstuk. Drie vlakke van invloed: makro (die globale samelewing), meso (die Zambiese samelewing), en mikro (die geloofsgemeenskap op gemeentevlak) word ook bespreek. In Afrika het die Pinkster-/charismaties-georiënteerde Christelike welvaartsbewegings een van sy endemiese probleme veroorsaak, naamlik spanning. Binne die konteks van die RCZ tradisie en geloofspraktyke, het die Pinkster/ charismatiese tendensie die lank-oorgelewerde outokratiese kerkleierskapstyle uitgedaag. Die Pinkster/-charismatiese welvaartsbewegings het gestaan teenoor die denominasioneel georganiseerde kerke met 'n Westerse oorsprong, soos die RCZ. Daarna het die Pinkster/charismatiese bewegings intense konflik in die Kerk tussen die pro-konserwatiewes en die pro-Pinkstergesindes veroorsaak. As gevolg van skermutselings moes die polisie selfs sekere RCZ gemeentes sluit. Op dié stadium van die studie het 'n hipotese duidelik geword. Die eenparty staat, met sy outokratiese presidensiële mag, het die missionêre nalatenskap van outokratiese beheer in die onafhanklike en post-onafhanklike era voortgesit, wat ‘n direkte impak op kerkleierskap gehad het. Rutoro (2007) kom tot dieselfde slotsom in sy navorsing op leierskap in die Reformed Church in Zimbabwe. Hoofstuk 4 is beskrywend van aard en bevat 'n oorsig van wat die dokumentêre bronne van die RCZ en die gedrukte media oor die skeurings openbaar. Die Sinode se aanbevelings en besluite van 1996 tot 2001 verskaf 'n duidelike prent van die gebeure, sowel as die intensiteit van die situasie. Hoofstuk 5 bespreek die metode van empiriese dataversameling en die loodsstudie. Hoofstuk 6 handel oor die interpretasie van die versamelde data en vergelyk dit met die bevindings van Hoofstuk 4. Dit is 'n oefening in triangulering – wat gedoen is na die skryf van die eerste vyf hoofstukke. Dit bevestig Hoofstuk 4 se afleidings maar, vanweë die narratiewe deel van baie van die antwoorde wat in die vraelys verskaf is, is meer as wat verwag is hiervan geleer. Deur hierdie studie word dit duidelik dat kerkleierskap op die verstaan van die *winde van verandering* gefokus moet wees om die weg vorentoe te bepaal en die leierskapstyle en uitdagings aan te pas. Om teologies-ingeligte besluite te neem is 'n absolute prioriteit vir die RCZ. Hierdie studie beveel aan dat kerkleierskap, of minstens al die predikante, in konflik-oplossing en –bestuur opgelei moet word, en tred moet hou met God se missionêre praksis in hierdie snelle en steeds veranderende wêreld.

The first chapter deals with the concept of mission history, the choice of research method, the phases of mission work in Sekhukhuneland and the establishment of the different congregations in the Presbytery of Burger. The second chapter contains the story of the Pedi and their country, as well as that of other groups like the Swazi and the Ndebele. From Chapter 3 the pioneering mission work of evangelists and missionaries is described. The role that evangelist Phillipus Mantsene played since 1875 until his death in 1915, as well as his supporters, Rev and Mrs AP Burger, laid the foundation for the involvement of the Transvaal Vrouesendingvereniging, which was established on 15th November 1905. This led to the calling of Rev and Mrs AJ Rousseau, who pioneered the first mission station in Sekhukhuneland, called BURGER, which was officially opened in 1929 (Chapter 8). This is followed by a description of the monumental work done by missionary Jacobus Murray Louw at Maandagshoek Mission Station from 1st April 1944 to January 1962. The first black missionary for this area, Rev EM Phatudi, was ordained with him on 27th March 1943 at Mphahlele, and for a few years the two worked together in Sekhukhuneland. Phatudi’s mother, who was the daughter of the late Kgoši Sekhukhune and his father, chief Mmutle III, saw to it that he became a special person in the history of the DRC Mission. He was one of the great leaders of the NGKA, as will be seen in Chapter 10. Since partnership is the theme that dominates in this research, ample space is given to the work of evangelists in the history of the DRC’s support mission in Sekhukhuneland. They were the missionaries’ partners in establishing the Kingdom of God among the Pedi, Swazi and Ndebele of Sekhukhuneland. With the help of Rev MJ Mankoe who served in the congregation of Burger (Chapter 26), I have been able to paint several life-sketches of the early pioneering evangelists who worked diligently and under difficult circumstances, shoulder to shoulder with the missionaries (Chapter 11). The history of each of the mission stations which functioned in Sekhukhuneland is dealt with in Chapters 12 to 14. The missionaries who pioneered these stations and their co-workers made a major contribution to the growth of the mission church and the forming of the Presbytery of Burger. The history of each of these mission stations, as well as the different congregations resulting from these stations, is described. The time came for consolidating the borders and the placing of black ministers. This was the work of the Planning Commission of the Presbytery of Burger in 1965 and 1966. Chapters 16 to 22 describe the borders, different wards and names of the congregations. The strategy behind this was to ensure that the missionaries, white and black, could occupy equal posts. Once this was completed, a new phase of partnership came into being, as described in Chapters 24 to 30. During this time the phasing out of evangelists took place, as is dealt with in Chapter 31. The two legs that carried missionary work up to this stage became weaker and weaker. Firstly, evangelists left or became full ministers, and secondly the need for a white minister or white missionary fell away. It has also been necessary to describe the circumstances, experiences, views and contributions made by missionaries to prepare the step-out and take-over stages of the phasing-out period from Church-Mission partnership towards full independence and Church-Church partnership. In Chapter 33 a bird’s eye view is taken of the phases of partnership in the DRC’s mission work in Sekhukhuneland. One has to conclude that the circumstances and conditions of the members of the NGKA were harsh. They were struggling against poverty, difficult living conditions, sickness and unemployment. The endeavour for unity among churches, the great topics of church growth and the development of their church to full financial independence could not receive their full attention. In conclusion, I reflect on post-1994 developments in a wider context, based on the study of the previous phases. I also look at the DRC since 1994, asking whether the DRC is still serious about mission work and the mission call. Another chapter was added to reflect on partnership, asking whether this was the answer to problems and tensions. A historical journey since Whitby (1947) is taken and the role the Ecumenical Movements have played since then in the young churches in South Africa is summarized. The great concepts of missio Dei, kerygma, diakonia and koinonia are evaluated in the light of partnership and obedience which was the theme of Whitby, but also the theme that caused continual dialogue, especially amongst the Evangelicals and the Ecumenical Movements.
Thesis (PhD)--University of Pretoria, 2011.
Science of Religion and Missiology
unrestricted

Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: The Dutch Reformed Mission Church (DRMC) and the Dutch Reformed Church in Africa (DRCA) was established in 1881 and 1910 respectively. As pointed out in this study both these churches grew from the mission endeavours of the Dutch Reformed Church (DRC). In April 1994 the DRMC and the DRCA united in forming the Uniting Reformed Church in Southern Africa (URCSA). This church has as confessional base the Belgic Confession of Faith, the Canons of Dordt and the Heidelberg Catechism as well as the Belhar Confession. The church order of the URCSA is built on these Confessions and in particular on the Belhar Confession. In this study I argue that it was only after the unification of the mentioned churches that a history characterised by guardianship, subordination and semi-autonomy came to an end. However this may be the histories of the DRMC and the DRCA point out that, on a church juridical level, these churches where subordinate and to a large extent directly governed by the DRC. Here the model for the church planting as followed by the DRC will receive attention. By looking into the primary documents through which these churches were governed as well as the documents that formed the church orderly backbone of the mentioned churches in that, through their principles and stipulations, the DRMC and DRCA were organised internally, I attempt to evaluate these documents. These documents include the initial constitutions for the governance of the DRMC and the DRCA, the deeds of agreement between the regional synods of the DRC and the regional synods of the DRCA as well as the Deeds of Agreement between the DRC in South Africa (the Western and Southern Cape Synod of the DRC) the Synod of the DRMC, the first church orders of the DRMC and the DRCA and, to a lesser extent, the church order of the URCSA. Through their histories these churches were granted church juridical liberties. These liberties form the foundation for the initial development in the polity of these churches. The content of the abovementioned documents highlights these liberties as well as the effect it had on the theological identities of the DRMC and the DRCA. As the histories of these churches depict a strong strive towards reaching a position of ecclesial autonomy and the acknowledgment of their autonomy by the DRC, special attention is given to the concept and interpretation of ecclesial autonomy. In this regard I remark on the historical interpretation of ecclesial autonomy as it played out in the histories of the DRMC and the DRCA. Through the works of renowned Reformed theologians, I further look into historical interpretations of this theological principle, which is ecclesial autonomy. In doing this I attempt to formulate a specific understanding of ecclesial autonomy based on a particular interpretation of the Lordship of Christ. As outcome this interpretation shows towards the interdependant relation between churches. It can be argued that this impacts directly on the relation between the DRC, the DRMC and the DRCA, specifically in the ongoing processes of church re-unification. In a final turn in which I affirm vi the interdependent and interrelatedness between churches, I argue towards the building of a vulnerable ecclesiology which impacts directly on an understanding of ecclesial autonomy, the specific polity of a church, as well as on the structures embodied by a community of believers. Some of the tenets and convictions of Reformed church polity, as they are relevant to this study, are discussed in detail. In turn I use these principles in evaluating the church juridical position of the DRMC and the DRCA in the mentioned period. As such I point towards the strong deviations in Reformed church polity as it played out in the history of the churches within the family of Dutch Reformed Churches. In this regard I also point towards the interrelatedness of these churches within the broader social context of South(-ern) Africa. I argue that these unique deviations are to a large extent distinct from the ecclesial context of South(-ern) Africa. Concluding remarks are made in this regard. Through the unpacked notion of what is termed an ecclesiology of vulnerability, built on the interdependent relation between churches, I make brief suggestions regarding the ongoing process of church re-unification between the churches within the family of Dutch Reformed Churches.
AFRIKAANSE OPSOMMING: Die Nederduitse Gereformeerde Sendingkerk (NGSK) en die Nederduitse Gereformeerde Kerk in Afrika (NGKA) het onderskeidelik in 1881 en 1910 tot stand gekom. Soos wat hierdie studie uitwys, het beide hierdie kerke gegroei vanuit die sendingaktiwiteite van die Nederduitse Gereformeerde Kerk (NGK). In April 1994 het die NGSK en die NGKA verenig in die Verenigende Gereformeerde Kerk in Suider-Afrika (VGKSA). Hierdie kerk het as konfessionele basis die Nederlandse Geloofsbelydenis, die Dordtse Leerreëls, die Heidelbergse Kategismus sowel as die Belydenis van Belhar. Die kerkorde van die VGKSA is dan ook gebou op hierdie belydenisskrifte en dan in besonder op die Belydenis van Belhar. In hierdie studie redeneer ek dat dit eers ná die eenwording van die vermelde kerke was dat ’n geskiedenis gekenmerk deur voogdyskap, ondergeskiktheid en semi-outonomie agterweë gelaat is. Dit kan vermeld word dat die geskiedenis van die NGSK en die NGKA duidelik uitwys dat hierdie kerke, op ’n kerkregtelike vlak, ondergeskik was aan, en tot ’n groot mate regeer is deur die NGK. Die model vir die planting van kerke soos gevolg deur die NGK geniet in hierdie verband in die studie aandag. Verder het ek probeer om die inhoud van die primêre dokumente waardeur die NGSK en die NGKA regeer is, sowel as die dokumente wat as kerkordelike basis vir die interne organisering van hierdie kerke gebruik is, te evalueer. Die vermelde dokumentasie sluit in die oorspronklike Grondwette vir die regering van die NGSK en die NGKA, die Aktes van Ooreenkoms tussen die streeksinodes van die NGK en die streeksinodes van die NGKA sowel as die Aktes van Ooreenkoms tussen die NGK in Suid- Afrika (die sogenaamde Kaapse Kerk) en die sinode van die NGSK, die eerste kerkordes van die NGSK en die NGKA, en, tot ’n mindere mate ook die kerkorde van die VGKSA. Deur die verloop van die geskiedenis is daar sekere kerkregtelike vryhede aan die NGSK en die NGKA toegestaan. Hierdie vryhede vorm, myns insiens, die basis van die oorspronklike kerkregtelike ontwikkeling(-e) in die vermelde kerke. Die inhoud van die bovermelde dokumente wys juis hierdie vryhede uit sowel as die effek wat dit op die teologiese identiteite van die NGSK en die NGKA gehad het. Aangesien die geskiedenis van die NGSK en die NGKA ’n sterk strewe na kerklike outonomie en die erkenning van hierdie outonomie deur die NGK uitwys, word spesiale aandag gegee aan die bespreking van die konsep en interpretasie van kerklike outonomie. Die historiese begrip van hierdie term word verduidelik en spesifiek hoe dit uitgespeel het in die geskiedenis van die NGSK en die NGKA. Deur te verwys na die werke van welbekende Gereformeerde teoloë, word daar ook aandag gegee aan die historiese interpretasie van kerklike outonomie as teologiese beginsel. Daarvolgens probeer ek om ’n spesifieke begrip vir kerklike outonomie te formuleer. ’n Bepaalde interpretasie van Christus se heerskappy is hier as basis gebruik. As uitkoms dui hierdie geformuleerde interpretasie van kerklike outonomie op inter-afhanklike verhoudinge tussen kerke. Myns insiens impakteer dit direk op die verhouding tussen die NGK, die NGSK en die NGKA en hier spesifiek dan op die proses van kerklike hereniging tussen hierdie kerke. In ’n finale rondte gaan my argument oor die bou van wat genoem word ‘n kwesbare ekklesiologie. Hierdie argument is gebou op ‘n verstaan van kerklike outonomie wat wys op die inter-afhanklike verhouding tussen kerke. Myns insiens impakteer hierdie argument direk op ’n spesifieke begrip van kerklike outonomie, die spesifieke kerkreg wat uitspeel in ’n kerk, sowel as op die strukture wat beliggaam word in ’n gemeenskap van gelowiges. Van die oortuigings van die Gereformeerde Kerkreg komend vanuit ‘n spesifieke konteks, soos wat dit betrekking het op hierdie studie, word gedetailleerd bespreek. Ek het ook hierdie oortuigings gebruik om die kerkregtelike posisie van die NGSK en die NGKA in die vermelde periode te evalueer. In hierdie verband wys ek op hoe daar in die geskiedenis van hierdie kerke sterk afgewyk was van die Gereformeerde Kerkreg. Melding word in hierdie verband gemaak van die inter-afhanklikheid van hierdie kerke en die breër sosiale konteks van Suid(-er)-Afrika. Myns insiens is hierdie vermelde eiesoortige afwykings tot ’n groot mate uniek aan die kerklike konteks van Suid(-er)-Afrika. Slotopmerkings word in hierdie verband gemaak. Wanneer die konsep van ’n kwesbare ekklesiologie, gebou op ‘n verstaan van die inter-afhaklike verhouding tussen kerke, beskryf word, maak ek kort opmerkings rakende die aangegaande proses van kerkhereniging tussen die kerke binne die familie van NG Kerke.

Protestant Scotland demonstrated a remarkable unity and unparalleled resistance to schism in its first century. This article addresses the core principles that facilitated resistance to diversification and the degree to which Reformed theology framed Scottish understandings of both the nation as church and the nature of a Christian Commonwealth. These views were rooted in the Scottish Protestantism from the beginning in the confession of faith, liturgy, secular and ecclesiastical legislation, and theological formulations, and can be traced back directly to Knox’s experience in Geneva. This chapter explores the strengths and weaknesses of Reformed theological solidarity in early modern Scotland, as well as its points of strain, eventual fragmentation, and dissent.

This chapter discusses the wider context of Scottish theology during the period 1950–86, drawing special attention to the conflicted relations between Edinburgh and Glasgow theology. A recapitulation of the Barth–Bultmann debate here predominates, and to a great extent shapes the whole of the Scottish tradition in the period. The chapter maintains, however, that inordinate attention was given to the mediation of revelation in these theologies, and that insufficient consideration was given to the question as to the God who is thus mediated. An insight into the overall failure of Protestant theology in the later twentieth century thus emerges, and the chapter concludes that the Scottish theologian John McIntyre merits greater attention from academy and Church alike, as a thinker who recognized these theological limitations and sought to avoid them.

This chapter takes up John Calvin’s central biblical authority, the apostle Paul. Because of Paul’s significance for the entirety of Calvin’s reforming program, this chapter broadens the focus from Calvin’s exegesis in order to determine the character of Calvin’s “Paulinism.” The investigation examines Calvin’s access to Paul; Calvin’s reception of Paul in his biblical exegesis (through his treatment Galatians 2 in commentary, sermon, and Bible study); the role of Paul in his reformation agenda (viewed through the program outlined in a 1543 treatise on reforming the church); and, finally, the ways in which Calvin can be considered a “Pauline” theologian (in the development of the Institutes). On the foundation of a historically informed reading of Paul, Calvin built a distinctive program of biblical exegesis, established a reformed church in Geneva, and developed a systematic theology that constituted the only serious rival to that of his mentor in Pauline studies, Philip Melanchthon.

With a focus on Arabic-speaking Protestants in Ottoman Syria (present day Lebanon and Syria) in the late nineteenth and early twentieth centuries, this chapter explains how Syrian Evangelical Church members who shared the same Reformed theological tradition came to define themselves as either Congregationalists or Presbyterians. Contrary to the accounts of Presbyterian missionaries who operated the American Syria Mission after 1870, the church schism in Beirut and subsequent denominational divisions were not merely the result of internal Syrian Protestant squabbling, self-interested troublemaking, or a preference for congregationalism. Rather, the church controversies and anti-missionary critiques that emerged during this period were part of a wider Protestant dissenting tradition.

Jane Laurie Borthwick (1813–97), and her sister Sarah Borthwick Findlater (1823–1907), take their place alongside the Englishwomen Catherine Winkworth and Frances Cox as the foremost translators into English of German hymnody. Their volume, Hymns from the Land of Luther (1853, rev. 1884), introduced into Scottish churches the popular theology of Lutheran and Moravian Pietists. Previously, the Reformed distrust of ‘human words’ had limited congregational singing in Scotland to Psalms and Paraphrases; while an Established Church with a heavy investment in social conformity had resisted the Pietist stress on individualist faith. However, with the Disruption and the founding of the Free Church, a space was opened for this profoundly experiential theology of an intimate relationship with Jesus. The Borthwick sisters were instrumental in popularizing in Scotland an evangelical vocabulary of suffering, guilt, desire, and ecstatic consummation, in which there was a natural association between the Christian virtues and the feminine.