Dissertations / Theses: 'Reformed Church in Zambia – History'

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Ngoma, Alfred. "A biblical framework for sustainable development in the Reformed church in Zambia : the story of George Compound in Lusaka." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/79981.

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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.

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Soko, Lukas. "A practical theological assessment of the schisms in the Reformed church in Zambia (1996-2001)." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5454.

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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.

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Kuswanto, Cornelius. "A reformed interpretation of the Song of Songs in light of the history of interpretation." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Jordaan, Gabriel Jacobus. "History of the Dutch Reformed Church mission in Sekhukhuneland and church development 1875-1994." Thesis, University of Pretoria, 2011. http://hdl.handle.net/2263/24506.

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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
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Schipper, Howard D. "An essay on the Particular Synod of Michigan (Reformed Church in America) its history, present identity and program, and its future /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Fenwick, Richard David. "The Free Church of England, otherwise called the Reformed Episcopal Church, c.1845 to c.1927." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683131.

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Hampton, Stephen William Peter. "Reformed scholasticism and the battle for orthodoxy in the later Stuart church." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270668.

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Panayiotides-Djaferis, Hercules Theodore. "The Reformed Presbyterian Mission to Cyprus a history and evaluation /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Spicer, Andrew Paul. "The French-speaking Reformed community and their church in Southampton, 1567 - c.1620." Thesis, University of Southampton, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.238963.

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Van, Rooi Leslie Bernard. "In search of ecclesial autonomyy : a church historical and church juridical study of developments in church polity in the Dutch Reformed Mission Church in South Africa (DRMC) and the Dutch Reformed Church in Africa (DRCA) from 1881-1994." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/4025.

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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.

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Arnold, Jonathan W. "The reformed theology of Benjamin Keach (1640-1704)." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:3365fbf1-7c93-42de-a916-a22637a1a592.

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Benjamin Keach, the most prolific Particular Baptist theologian of the seventeenth century, described himself as a defender of ‘Reformed Orthodoxy’. Despite this self-identification, modern scholarship has largely relegated Keach to a self-educated dissenting pastor whose major achievement could be found in his controversial support of hymn singing. Two recent dissertations have attempted to revise this view of Keach, but no scholarly work has yet attempted to wrestle holistically with Keach’s view of himself as a Reformed theologian. This work fills that void by reviewing Keach’s own understanding of the term ‘Reformed Orthodoxy’, reconstructing Keach’s connections both in the personal contacts available in dissenting London and Buckinghamshire and in the books at his disposal, examining the major aspects of his theology, and placing that theology within the spectrum of Reformed Orthodoxy. From the time of his entry onto the public theological stage, Keach quickly became identified with those with whom he networked intellectually. From his branding as a Fifth Monarchist to his identification first as a General Baptist and later as the most prominent Particular Baptist, those connections proved to be the most idiosyncratic characteristic of Keach’s theological pilgrimage. Those connections crossed the conventional lines of systematic theology and boundaries of religious sects, resulting in Keach’s theology crossing those same lines yet remaining Reformed in its major assertions. Following the organizational structure of Keach’s catechisms and confessions, this work proceeds by expounding and interrogating Keach’s major theological positions—his understanding of the Trinity including this doctrine’s foundational role in ecclesiology, the significance of the covenants, justification, and eschatology. Throughout this exposition, Keach’s theological lenses, shaped by his contacts and his independent, creative thought, become clear. Ultimately, Keach proves himself to be a capable Reformed theologian, able and willing to dialogue with the most influential theologians, yet consistently forging his own ground within Reformed Orthodoxy as a whole and more specifically Particular Baptist theology.

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Murdock, Graeme. "International Calvinism and the Reformed church of Hungary and Transylvania, 1613-1658." Thesis, University of Oxford, 1996. http://ora.ox.ac.uk/objects/uuid:f7c6c878-20b0-4c36-81ee-ecb05a18a4f4.

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The Reformed church in Hungary and Transylvania had extensive connections with western Calvinist churches during the early seventeenth century, and became more closely linked with co-religionists abroad during this period. In this thesis I shall examine the ideology and shared interests of this international Calvinist community, and assess the significant impact which contacts with fellow Calvinists beyond Hungary's borders had on the development of the Hungarian Reformed church. The early seventeenth century saw increasing numbers of Hungarian student ministers travel to western Reformed universities, western Calvinist teachers travel to work in Hungarian schools, and the transfer and translation of foreign Reformed theological works for use in Hungary and Transylvania. This pattern of broad engagement with western Europe heavily influenced the development of education in the Reformed schools of Hungary and Transylvania, as well as the forms of worship and ceremony adopted by the Hungarian Reformed church. Godly princes, godly gentlemen and clergy were partners in the building-up of the Reformed church of Hungary and Transylvania. The church was indeed reliant in the early seventeenth century on patronage and support from a series of Reformed Transylvanian princes, and from Hungarian nobles. The continuing commitment of these parties to further religious reformation in the region was challenged by some Reformed ministers who, inspired by their experience of Calvinist churches abroad, sought to introduce presbyterial government and reforms of church ceremony and discipline, an agenda dubbed locally as Puritanism. International Calvinist contacts however largely served to bolster the theological orthodoxy of the Reformed community of Hungary and Transylvania against its confessional rivals, invigorating the Reformed church's zeal to defend its position with a stridently anti-Catholic ideology. Comparisons with other Reformed churches reinforced commitment in Hungary to tighten standards of discipline with an ethos of morality which was distinctively Reformed. International Calvinism therefore assisted the Reformed confessionalisation of Transylvania and eastern Hungary in the early seventeenth century. However the ties binding Transylvania with the rest of the Calvinist world in this period also encouraged Transylvania's princes to adopt a diplomatic policy of Protestant cooperation tinged with apocalyptic ideas, which was ultimately to jeopardise the stability of the principality and the place of Reformed religion in east-central Europe.

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Wainwright, Robert James David. "Covenant and Reformed Identity in England 1525-1555." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:4f423557-a3b1-461d-9257-1db2be736e35.

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This study examines Reformed identity as an aspect of religious identity formation during the early Reformation period. It contributes towards an understanding of the character of the English Reformation by examining the reception of Swiss theology. The research is principally focussed upon the theological concept of covenant which blossomed in a distinctively bilateral and conditional form in early Reformation Switzerland. Patterns of thought discerned in English theology are related to this Swiss pattern, thereby assisting the process of identifying individual reformers according to continental models and elucidating an important theological development of the period. The concept of covenant had implications for contemporary discourses regarding the doctrines of justification and sanctification. It also made an impact upon sacramental theology in the way that sacraments were viewed as covenant signs. Despite the essential uniformity of the Swiss Reformed concept of covenant, three distinct emphases arose in Swiss Reformed sacramental theology with regard to the efficacy of the sacraments as means of grace. Having identified cases of English reception of the Swiss concept of covenant, their specific influences are determined using patterns of sacramental theology. Chapter one considers the problems involved in discerning different forms of religious identity in this period. Evidence for Reformed identity in England from the 1520s to the 1550s is surveyed from various different angles. The transmission of Swiss ideas through the Low Countries is considered, and alternative explanations for the failure of English Lutheranism are evaluated, particularly Lollardy and humanism. Chapter two demonstrates the essential consistency of the concepts of covenant espoused by leading Swiss reformers. Chapter three examines the concepts of covenant of four English reformers. Chapter four highlights different patterns in Swiss sacramental theology, and chapter five analyses English cases in light of those Swiss models.

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Chernoff, Graham Thomas. "Building the Reformed Kirk : the cultural use of ecclesiastical buildings in Scotland, 1560-1645." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8176.

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This thesis examines the built environment and culture of Scotland between 1560 and 1645 by analysing church buildings erected during the period. The mid-sixteenth century ecclesiastical Reformation and mid-seventeenth-century political and ecclesiastical tumult in Scotland provide brackets that frame the development of this physical aspect of Scottish cultural history. This thesis draws most heavily on architectural and ecclesiastical history, and creates a compound of the two methods. That new compound brings to the forefront of the analysis the people who produced the buildings and for whom the church institution operated. The evidence used reflects this dual approach: examinations of buildings themselves, where they survive, of documentary evidence, and of contemporary and modern maps support the narrative analysis. The thesis is divided into two sections: Context and Process. The Context section cements the place of the cultural contributions made by ecclesiastical buildings to Scottish history by analysing the ecclesiastical historical, theological, and political contexts of buildings. The historical analysis helps explain why, for example, certain places managed to build churches successfully while others took much longer. The creative tension between these on-the-ground institutions and theoretical ideas contributed to Scotland’s ability to produce cultural spaces. The Process section analyses the narratives of individual buildings in several different steps: Preparing, Building, Occupying, and Relating. These steps connected people with the physical entity of a church building. The Preparing chapter shows how many reasons in Scotland there were to initiate a building project. The Building chapter uses financial, design, and work narratives to tease out the intricacies of individual church stories. Occupying and Relating delve into later histories of individual congregations to understand how churches sat within the world about them. Early modern Scottish church building was immensely varied: the position, style, impact, purpose, and success of church buildings were different across the realm. The manner people building and using churches reacted to their environments played no small role in forming habits for future action. Church buildings thus played a role establishing who early modern Scottish people were, what their institutions did, and how their spirituality was lived daily.

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Wielema, Michiel. "The march of the Libertines : Spinozists and the Dutch Reformed Church (1660-1750) /." Hilversum : Uitg. Verloren, 2004. http://www.loc.gov/catdir/toc/fy0704/2004441841.html.

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Banda, Pearson. "The trauma of stigma that is living within the reformed church in Zambia which ostracises people living with HIV and AIDS (PLWHA)." Diss., University of Pretoria, 2010. http://hdl.handle.net/2263/28066.

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Stigmatization and discrimination of PLWHA by some pastors and some church members are challenges and serious problems that are affecting PLWHA in the Reformed Church in Zambia and in other denominations within Zambia. The aim of this research is to explore ways of loving and embracing PLWHA who are already affected with the problem of stigma in the RCZ. The research will help deal with the problems of despising, condemning, rejecting and isolating of PLWHA by some clergy and some church members. The author seeks to develop a pastoral care model that will empower pastors and church members to love and embrace PLWHA in the church. The other aim of this research is to empower the PLWHA with the pastoral care model that has been developed so that they can be able to cope with the problem of shame, rejection and isolation caused by being stigmatized by some pastors and some church members. This research is focused on the traumatic experiences that the PLWHA go through as they continue being members of the church. Their fellowship with God and their fellow church members happen to be affected as some of them discontinue being church members. This research study explored a model of pastoral care in which the affected PLWHA have to be helped to acquire healing after trauma counselling by the pastoral caregivers who are empowered by this research. A model which has been employed in this research includes the one of the shepherding model of Charles Gerkin and of Adams which is on pastoral care as shepherding of flocks which belong to God. The word of God has been used to explore where the researcher wanted to show His love towards his people even when they are under difficulty circumstances. The research has also indicated roles of different groups and individuals who should contribute to the healing of PLWHA who are traumatized by being stigmatized by some pastors and some church members. At the end of this research study, there are concluding remarks which have led to recommendations that readers have to take note of.
Dissertation (MA(Theol))--University of Pretoria, 2010.
Practical Theology
unrestricted

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Van, Zyl Jacobus 1962. "The impact of reformed missions on the origin, growth and identity of the Reformed Church of East Africa, 1905-2000." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52536.

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Thesis (DTh)--Stellenbosch University, 2001
ENGLISH ABSTRACT: Mission work was done consecutively by two Reformed missionary enterprises in Kenya and led to the establishment of the Reformed Church of East Africa (RCEA). The Dutch Reformed Church in South Africa (DRC), which established congregations amongst South Africans who had come to Kenya from 1905 onwards, played an important role during the phase of church- planting: initially through a spontaneous congregational outreach towards the local people of western Kenya during the 1930s and subsequently through formal missionary action which began with the calling ofBB Eybers as a full-time missionary in 1944. Thus the foundations were laid for the establishment of what is today the RCEA. Before Eybers left in 1960 three congregations had come into existence under the auspices of the DRC. The second phase of the missionary endeavour began in 1961 with an agreement between the DRC and the Reformed Mission League in the Netherlands (RML) whereby the latter was asked to continue the work started by the DRC. The Reformed Church of East Africa (RCEA) was formally instituted in 1963. Despite almost a century of activities, a thorough investigation of the history of the founding of this Church has not yet been done. Due to the fact that information regarding this topic has been widely dispersed to different parts of the world, and that it was written in several languages, there is a real danger that such information may be lost or become irretrievable. Considering this situation, the aim of the study was to investigate the history of the RCEA and to determine the influence of the two missionary enterprises on the current identity of the RCEA. The mission's objectives, policies and methods implemented by the South African DRC until 1961 were compared to the objectives, policies and methods used by the Netherlands RML as from 1961 until the present day. The study then attempted to determine what effect these two enterprises with their respective and varying emphases had on the formation and development of the RCEA. An identity analysis of the RCEA was undertaken to determine the influence of the two missionary enterprises on the current identity of the RCEA. In various respects this identity reflects the influence of the DRC in South Africa and the Reformed Mission League in the Netherlands on the RCEA. It appears that the impact of the Missions is evident in a variety of aspects of the church life of the RCEA. The ecclesiastical model introduced by the DRC and continued by the RML remained dominant in the RCEA. The fundamentals of Reformed theology (sola scriptura., sola gratia, sola fide), the church concept (proclamational), the style of communication, the worship and the liturgy reflect the lasting influence of both missions on the RCEA. The findings were evaluated from a critical missiological perspective to indicate what the effect of the dual involvement of the two Missions was on the RCEA. Still, the RCEA is no carbon copy of either of these missionary enterprises. The identity of the RCEA developed within the culture and context of the people of Kenya amongst whom it was established and, as such, formed a Church unique in its own right.
AFRIKAANSE OPSOMMING: Die ontstaan van 'n inheemse gereformeerde kerk op die ewenaar, die Reformed Church of East Africa (RCEA), was die gevolg van sendingwerk wat opeenvolgend deur twee gereformeerde sendinge in Kenia gedoen is. Die Nederduits Gereformeerde Kerk in Suid-Afiika (Ned. Geref. Kerk), wat sedert die begin van die twintigste eeu gemeentes onder Suid-Afrikaners gevestig het, het 'n belangrike rol gespeel gedurende die kerkplantingsfase. Dit het aanvanklik plaasgevind deur 'n spontane gemeentelike uitreik-aksie na die plaaslike bevolking in Wes Kenia gedurende die 1930s. Dit is voortgesit deur formele sendingwerk wat in 1944 begin het toe BB Eybers as voltydse sendeling beroep is. Gedurende Eybers se dienstyd is die grondslag gele vir die kerk wat vandag bekend staan as die Reformed Church of East Africa. Voordat Eybers in 1960 weg is, het drie gemeentes onder die toesig van die Ned. Geref. Kerk ontstaan. Die tweede fase van die sendingaksie het in 1961 met 'n ooreenkoms tussen die Ned Geref. Kerk en die Gereformeerde Zendingsbond in Nederland (GZB) waartydens laasgenoemde gevra is om die werk oor te neem. Die Reformed Church of East Africa (RCEA) het in 1963 tot stand gekom. Alhoewel die vroee geskiedenis van die RCEA byna 'n eeu gelede begin het, is 'n deeglike ondersoek aangaande die ontstaan en ontwikkeling van die kerk nog nie gedoen nie. Weens die feit dat inligting oor hierdie onderwerp oor verskillende dele van die wereld verspreid is, en in verskillende tale geskryf is, bestaan die gevaar dat hierdie inligting verlore kan raak. In die lig hiervan was die doel van die studie om die geskiedenis van die RCEA na te gaan en te bepaal watter invloed die twee sendingaksies op die huidige identiteit van die RCEA gehad het. Die sendingdoelstellings, -beleid en -metodes van die Ned. Geref. Kerk tot in 1961 word vergelyk met die doelstellings, beleid en metodes van die GZB vanaf 1961 tot en met 2000. Die studie probeer bepaal watter effek die twee sendingaksies met hul onderskeie aksente op die ontstaan en ontwikkeling van die RCEA, gehad het. Die bevindinge is geevalueer vanuit 'n kritiese missiologiese perspektief. Dit was nodig om 'n identiteitsanalise van die RCEA te doen ten einde die invloed van beide die Ned. Geref. Kerk in Suid-Afrika en die Gereformeerde Zendingsbond in Nederland op die kerk te bepaal. Die navorsing het getoon dat die impak van die twee sendingaksies die identiteit van die RCEA inderdaad in 'n groot mate bepaal het. Die ekklesiologiese model wat eie is aan die Ned. Geref. Kerk en deur die GZB voortgesit is, is ook kenmerkend van die identiteit van die RCEA vandag. Die grondslae van die Reformasie (sola scriptura, sola gratia, sola fide), die kerkbegrip (verkondigingsmodel), die kommunikasiestyl, die erediens en die liturgie weerspieel die voortgaande invloed van beide sendingaksies op die RCEA. Hierdie bevindige is geevalueer vanuit 'n krities-rnissiologiese perspektief om aan te to on wat die effek van die invloed van die sendingaksies op die RCEA was. Nogtans is die RCEA nie 'n blote deurslag kopie van een of beide van hierdie sendingaksies nie. Die identiteit van die RCEA het ontwikkel binne die kultuur en konteks van die mense van Kenia onder wie dit gevestig is. Sodoende het 'n Kerk met 'n eiesoortige karakter ontstaan.

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Nyatyowa, Themba Shadrack. "The unification process in the family of the Dutch Reformed Churches from 1975-1994: a critical evaluation." Thesis, University of the Western Cape, 1999. http://etd.uwc.ac.za/index.php?module=etd&amp.

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McDonald, Jeffrey Stephen. "John Gerstner and the renewal of Reformed evangelicalism in modern America." Thesis, University of Stirling, 2014. http://hdl.handle.net/1893/21157.

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John Gerstner (1914-1996) was a key figure in the renewal of Reformed evangelicalism in America in the second half of the twentieth century. Gerstner’s work as a church historian sought to shape evangelicalism, but also northern mainline Presbyterianism. In order to promote evangelical thought he wrote, taught, lectured, debated and preached widely. In order to achieve his aims he promoted the work of the great colonial theologian Jonathan Edwards. He also defended and endorsed biblical inerrancy and the Old Princeton theology. Gerstner was a critic of theological modernism and had reservations about the theology of Karl Barth—the great Swiss Reformed theologian. Part of Gerstner’s fame was his active participation in mainline Presbyterianism and in so many of the smaller Presbyterian denominations and in the wider evangelical movement. His renewal efforts within the United Presbyterian Church U.S.A. (later PCUSA) were largely a failure, but they did contribute to the surprising resurgence of Reformed evangelicalism. Evangelical marginalization in the mainline led Gerstner and other evangelicals to redirect their energy into new evangelical institutions, groups and denominations. Gerstner’s evangelical United Presbyterian Church of North America (UPCNA) background influenced the young scholar and the legacy of the UPCNA’s heritage can be detected in the popular forms of the Reformed evangelical movement that exist today. It is a central theme of this dissertation that Gerstner’s significance, at least partially, can be observed in the number of Reformed evangelical scholars and leaders who studied with him and play leading roles in the movement today.

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Plank, Ezra Lincoln. "Creating perfect families: French Reformed Churches and family formation, 1559-1685." Diss., University of Iowa, 2013. https://ir.uiowa.edu/etd/1727.

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Although the eruption of religious dissent in Germany touched off by Martin Luther in 1517 began as a theological disagreement, the ensuring years would reveal that these religious ideas had important social consequences. They set into motion a process of reordering society and forming of confessional identities that had significant implications for the nuclear family. Reflecting John Calvin's assertion that "every individual Family ought to be a Little Church of Christ," Reformed Protestants sought to transform nuclear families into spiritual communities, creating domestic microcosms of the larger church. This project examines the religious formation of families among the French Reformed (Huguenot) Churches, demonstrating that this was a cultural offensive as much as it was a religious one. Huguenot leaders wanted far more than their congregants to attend church: this programme transformed the roles and responsibilities of family members, shaped the activities and routines of the household, circumscribed and defined the appropriate associations of family members, and reorganized the family schedule. This study illuminates the Huguenots' conception of a "holy household" by analyzing the four primary characteristics of these godly families - ordered, educational, pure, and pious - and describes how they were conceived of and implemented in Reformed communities across early modern France. In order to provide a comprehensive understanding of the French Reformed family, this dissertation bridges the divide between intellectual history and social history. There was no greater intellectual source for French Protestantism than John Calvin and Geneva: Calvin was one of the primary theologians influencing the development of Protestantism in France, and the Genevan Church served as an advisor and template for many of the Huguenot churches. Accordingly, each chapter examines in depth the theological underpinnings of this effort, analyzing Calvin's sermons, commentaries, Institutes of the Christian Religion, and written correspondence with leaders of the Huguenot churches. This investigation, in turn, provides an understanding of the religious sources for this new emphasis holy family and domestic piety in France, without which it would be impossible to fully appreciate. To balance these prescriptive sources, I analyze descriptive records to understand how the actual reform of the family was carried out on the local level. In particular, my research relies extensively on church discipline records (consistory registers) from churches throughout France: Albenc (1606-1682), Archiac (1600-1637), Blois (1574-1579), Coutras (1582-1584), Die (1639-1686), Le Mans (1560-1561), Mussidan (1593-1599), Nîmes (1561-1564), Pont-de-Camares (1574-1579), Rochechouart (1596-1635), and Saint-Gervais (1564-1568). These records reveal the complex and messy manner of this reform, which was often marked by contestation and negotiation. Throughout, I compare these records to Genevan discipline records to compare and contrast how Calvin's own church instituted this familial reform in the Genevan context. My project, in sum, reveals the heretofore overlooked religious role and significance of the family and home in Reformed churches of early modern France.

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Voogt, Ryan J. "MAKING RELIGION ACCEPTABLE IN COMMUNIST ROMANIA AND THE SOVIET UNION, 1943-1989." UKnowledge, 2017. http://uknowledge.uky.edu/history_etds/46.

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This dissertation focuses on religious gatherings in communist Romania and the Soviet Union, 1943-1989. Church was one of the few opportunities for voluntary associational life and is invaluable for the study of power, ideology, and belonging in an everyday social setting. This project is based on archival documents and memoirs, uncovering how state officials and religious representatives struggled to establish religious practice that would be acceptable to all. Although ideologically atheist, state officials regarded some religious gatherings as acceptable and others unacceptable, but not due to utterances of beliefs or performance of traditional sacraments, but because of social aspects: how people related to one another, what kinds of people came, the settings of the gatherings, and affective characteristics like enthusiasm, engagement, and authenticity. Even though believers participated in religious gatherings for their own reasons, state officials policed them as contests for mobilization. This project compares the cases of the Romanian Orthodox Church and Reformed Church of the Transylvanian region of Romania and the Russian Orthodox Church and the Baptist Church in the Moscow region of the Soviet Union. Based on comparisons, the role of a Church's culture in shaping church-state relations becomes clear. Officials largely considered traditional Orthodox hierarchy and rituals as religiously unproblematic, but they underestimated the power of such features of Orthodoxy to endure and mobilize successive generations. The hierarchical nature of the Orthodox Churches did not preclude spirited negotiations over acceptable Orthodox religiosity, but non-conforming or innovating priests were marginalized relatively easily. Protestant Churches have had a more entrenched custom of decentralization in governance and Scriptural interpretation, factors which presented officials with difficulty in centralizing the management of such churches and which at times led to protracted interpersonal battles and inner-church divisions. One such case sparked the Romanian Revolution in 1989. Officials in Romania and the Soviet Union handled the problem of religion very similarly in defining the acceptable limits of religious activity in practice, but virulent attacks on religion in the Soviet Union prior to WWII made for a stronger lingering religious antagonism there after the War than in Romania, where Orthodoxy was at times incorporated into the state’s nationalist discourse.

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Chilenje, Victor. "The origin and development of the Church of Central Africa Presbyterian (CCAP) in Zambia, 1882-2004 /." Thesis, Link to the online version, 2007. http://hdl.handle.net/10019/817.

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Kandinda, Baldwin White. "The history of the synod of Zambia of the uniting Presbyterian Church in Southern Africa (1924 to 2008)." Diss., University of Pretoria, 2011. http://hdl.handle.net/2263/30117.

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Montrose, Christopher Cleveland. "Christian Missions and Islam: The Reformed Church in America and the Origins of the Moslem World." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-11302006-134821/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Mohammed Hassen Ali, committee chair; Ian Fletcher, committee member. Electronic text (109 p. : ill.) : digital, PDF file. Description based on contents viewed July 23, 2007. Includes bibliographical references (p. 104-109).

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Zulu, William. "A creative tension between spirituality and physical needs : a theological Eccesiological evaluation of a food security programme for the council of churches in Zambia." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71881.

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Thesis (PhD)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: Agriculture is the main stay for Zambia‟s economic growth and for enhancing household food security. But small holder farmers living in rural areas of Zambia are not able to command food resources because of their low per capita productivity to grow and store food to provide for their families throughout the year. The two three months prior to harvest (January, February and March) are the period of sufficient national deprivation for many rural households in Zambia. This scenario has created a serious food insecurity problem among most households living in rural Zambia as they cannot afford descent meals a day. Maposa community is one of the communities that is food insecure due to a range of factors which include poor agriculture practice, lack of farm inputs and civic awareness on matters that affect their livelihood. The Reformed church in Zambia (RCZ) has been implementing a food security project in Maposa community on the Copperbelt of Zambia from 2007 to 2010 whose main objective of this project is to empower household farmers with agriculture skills so that they can be able to produce food on a more sustainable way to feed their families. This study therefore, offers an ecclesiological evaluation of the Maposa Food Security Project implemented. Ecclesiological evaluation in this case implies using the Biblical theological perspective to assess the tools RCZ used in this food security. In addition, it is important to note that Reformed Church in Zambia (RCZ) belongs to an ecumenical body called the Council of Churches in Zambia (CCZ). The Council of Churches in Zambia (CCZ) is an organ that unites all Christian Churches in Zambia and advocates on behalf of member churches all matters related to church registration and also provides guidelines to member churches how to implement community development programmes in line with the governments development plans on national building such as (5th National Development plan and vision 2030). Furthermore, Reformed church in Zambia (RCZ) and other CCZ member churches feed into the annual report of the Council of Churches in Zambia which meets once every year. Though this evaluation is focussed on the Maposa food security project implemented by Reformed Church in Zambia (RCZ), the Council of Churches in Zambia cannot be isolated since it is the mother body of all Christian Churches in operating in Zambia. The results of this research will be shared with both Reformed Church in Zambia (RCZ) and the Council of Churches in Zambia (CCZ). The researcher believes that the outcome of this research will help in improving the performance of both the Reformed Church in Zambia (RCZ) and the Council of Churches in Zambia (CCZ) as they participate in transformational development. This study therefore, investigated the following four areas of transformational development in the food security project: Participation: to assess whether the farmer beneficiaries in the project have been involved in the planning of the food security project, have identified their own priorities for the project or have used their own resources to exercise control over their own economic, social and cultural development. Capacity building: to assess how the food security project implemented by RCZ has strengthened the capacity of the local people. This includes the transfer of skills through training for purposes of equipping people to engage in their own development. Local resource mobilization: to assess the community‟s participation in the mobilization of their own resources in the project implementation. Sustainability: to assess the long term viability of this food security project beyond the support of the RCZ. This study is answering the research question, „How can the church and its context participate in a practical way in transforming communities where there is poverty and food deficit?‟ This research argues that if the church can effectively participate in transformational development through the promotion of sustainable agriculture and food production, the majority of the people living in the rural areas of Zambia can be economically empowered and become food secure all year round. Poverty in this rural area is as a result of inability of households to meet basic needs such as food, shelter and clothing.
AFRIKAANSE OPSOMMING: Landbou is die steunpilaar van Zambië se ekonomiese groei en die versterking van huishoudelike voedselsekerheid. Weens hul kleiner per kapita produktiwiteit is kleiner huur-boere in landelike gebiede egter nie in staat om voedselbronne in stand te hou nie, dit wil sê om genoeg kos vir ŉ jaar vir hul gesinne te produseer en stoor nie. Die twee of drie maande voor oestyd (Januarie, Februarie en Maart) is ŉ tydperk van tekort in baie landelike huishoudings in Zambië. Hierdie scenario het ŉ ernstige voeselsekerheidprobleem geskep vir die meeste gesinne in landelike Zambië, wat nie drie etes ŉ dag kan bekostig nie. Die Reformed Church in Zambia (RCZ) het daarom van 2007 tot 2010 ŉ voedselsekerheidprojek gevestig in Maposa-gemeenskap in die Koperbelt in Zambië met die doel om huishoudings met voedsekerheid te bemagtig deur die bevordering van goeie landbou-praktyke. Hierdie studie bied dus ŉ evaluering van Maposa Food Security Project wat deur die RCZ geïmplementeer is. Die RCZ is ŉ lid van die ekumeniese liggaam die Council of Churches in Zambia (CCZ). Die CCZ is ŉ liggaam wat alle Christelike kerk in Zambië verenig en namens kerklike lede kwessies oor kerk-registrasie verdedig en ook riglyne verskaf oor hoe kerklike lede gemeenskapsontwikkelingsprogramme moet implementeer wat belyn is met die regering se ontwikkelingsplanne vir nasionale bou (5th National Development Plan, Vision 2030). Die RCZ en ander CCZ lede het dus ook inspraak in die jaarverslag van die CCZ. Die doel van die studie is ŉ evaluering van die bydrae wat die RCZ gemaak het tot die aanspreek van die voedselsekerheidprobleem in landelike gemeenskappe as agent en katalisator van transformerende gemeenskapsontwikkeling. Die doel van die Maposa-projek is om huishoudelike voedselsekerheid te versterk by lede van die gemeenskap as ŉ maatreël tot ekonomiese bemagtiging. Die studie het die volgende areas van transformerende ontwikkeling in die voedselsekerheidprojek ondersoek. Deelname: om te assesseer of die boere-begunstigdes in die projek betrokke was by die beplanning van die voedselsekerheidprojek, hul eie prioriteite vir die projek geïdentifiseer het of hul eie bronne benut het om beheer uit te oefen oor hul eie ekonomiese, sosiale en kulturele ontwikkeling. Kapasiteitbou: om te assesseer hoe die voedselsekerheidprojek wat deur die RCZ geïmplementeer is, die kapasiteit van plaaslike mense versterk het. Dit sluit in die oordra van vaardighede deur opleiding met die doel om mense toe te rus om hulself te ontwikkel. Plaaslike bron-mobilisasie: om die gemeenskap se deelname in die mobilisasie van hul eie bronne in die projek se implementering te assesseer. Volhoubaarheid: om die langtermyn-volhoubaarheid van hierdie voedselsekerheid buiten die steun van die RCZ te assesseer. Die studie beantwoord die navorsingsvraag: „Hoe kan die kerk en die kerk se konteks prakties deelneem aan transformasie waar daar armoede en voedseltekort is?‟ Die navorsing betoog dat as die kerk effektief kan deelneem aan transformerende ontwikkeling deur die bevordering van volhoubare landbou en voedselproduksie, kan die meerderheid mense in die landelike gebiede in Zambië ekonomies bemagtig word en heeljaar voedselsekerheid geniet. Armoede in dié landelike gebied is die gevolg van ŉ onvermoë van huishoudings om te voorsien in basiese behoeftes soos kos, behuising en klerasie. Die navorsing-struktuur is: Hoofstuk 1 dien as ŉ inleiding tot die navorsingsproses. Dit bied ŉ padkaart waarvolgens die hele studie sistematies aangebied word. Dit is ŉ raamwerk vir transformerende gemeenskapsontwikkeling en noem maniere waarop teologie prakties aangewend kan word. Hoofstuk 2 gee ŉ oorsig van ŉ regverdige en volhoubare voedselsisteem. Daar word betoog dat, indien arm landelike gemeenskappe voedselsekerheid wil behaal, sal regerings en ander rolspelers betrokke moet raak by ontwikkelingsbeleide en programme om ŉ regverdige voedselstelsel te bevorder waar voedsel geredelik beskikbaar en vir almal toeganklik is. Verder word maniere bespreek om landbou te verbeter om voedselsekerheid te bereik in arm landelike gemeenskappe. ŉ Oorsig van die voedselsekerheidstelsel in Zambië word ook in dié hoofstuk gebied. Hoofstuk 3 bespreek landbou en voedselproduksie in Zambië. Die doel van die hoofstuk is om ŉ oorsig te gee van landbou in verhouding tot huishoudelike voedselsekerheid veral in die landelike gemeenskappe in Zambië, wat hoë vlakke van voedselonsekerheid ervaar. Hoofstuk 4 kyk na die Bybelse en teologiese perspektief van landbou en voedselproduksie. Dit bied ŉ oorsig van Bybelse lering oor landbou en voedselproduksie deur te kyk na landbou en voedselproduksie vanuit beide Ou Testamentiese en Nuwe Testamentiese perspektiewe. Die doel is om te ontdek hoe boerdery vanuit ŉ teologiese oogpunt op die huidige landboustelsel toegepas kan word om voedselproduksie te verhoog. Hoofstuk 5 bied ŉ teologiese ekklesiologiese raamwerk van voedselsekerheid soos gevind in Hoofstuk 4 om vir die RCZ en die CCZ riglyne te bied vir hul poging om betrokke te raak by transformerende gemeenskapsontwikkeling deur die voedselsekerheidprojek in Maposa-gemeenskap en elders. Hoofstuk 6 bied riglyne vir die bemagtiging van huishoudings deur voedselsekerheid: Lesse van Maposa-gemeenskap. Dié riglyne vorm die basis vir die implementering van ŉ ekklesiologie van voedselsekerheid deur die RCZ, die CCZ en Zambië in geheel. Hoofstuk 7 is ŉ opsomming van die navorsingswerk soos bespreek in Hoofstuk 2 tot 6.

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Black, Andrew D. "A 'Vast Practical Embarrassment': John W. Nevin, the Mercersburg Theology, and the Church Question." University of Dayton / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1366910985.

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Merkle, Benjamin R. "Triune Elohim : the Heidelberg antitrinitarians and Reformed readings of Hebrew in the confessional age." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:6673c702-a1b2-47e8-a112-92d98e689918.

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In 1563, the publication of the Heidelberg Catechism marked the conversion of the Rhineland Palatinate to a stronghold for Reformed religion. Immediately thereafter, however, the Palatinate church experienced a deeply unsettling surge in the popularity of antitrinitarianism. To their Lutheran and Catholic opponents, this development revealed a toxic connection between Reformed theology and the tenets of antitrinitarianism. As early as 1565, for instance, the Catholic Cardinal Stanislaus Hosius argued anonymously that the Reformed principle of sola scriptura was indistinguishable from the biblicism which had led heretics to reject the doctrine of the Trinity on the grounds that it was nowhere explicitly justified in the biblical text. Seven years later, the displaced Italian theologian and Heidelberg professor, Girolamo Zanchi, countered this argument in his De Tribus Elohim (1572). This huge landmark of this early theological crisis in Heidelberg sought to oppose the biblicism of the early antitrinitarians by arguing that the doctrine of the Trinity was explicitly taught within the Hebrew divine names Jehovah and Elohim. The following year De Tribus Elohim received an Imperial Privilege from the Catholic court in Vienna, a distinction virtually unheard of for a Reformed theological text. Zanchi’s argument was then widely promulgated in the marginal notations of the tremendously influential Biblia Sacra of Franciscus Junius and Immanuel Tremellius, and became a staple of refutations of antitrinitarianism thereafter. Yet Zanchi’s confidence that trinitarian theology was contained within the Hebrew of the Old Testament was not shared by many of his own Reformed colleagues. John Calvin’s exegetical works had explicitly rejected this argument; and theologians like David Pareus (Zanchi’s younger colleague in Heidelberg) and the Dutch Hebraist Johannes Drusius preferred a more historical-grammatical reading of the Old Testament and dismissed Zanchi’s reading of the name Elohim despite the danger that this might sacrifice a valuable defence against antitrinitarianism. Complicating the picture further, the Lutheran polemicist Aegidius Hunnius directed Zanchi’s arguments against Calvin in his Calvinus Iudaizans (1593). This variety of responses to Zanchi’s argument demonstrates the diversity of assumptions about the nature of the biblical text within the Reformed church, contradicting the notion that the Reformed world in the age of “confessionalization” was becoming increasingly homogenous or that the works of John Calvin had become the authoritative touchstone of Reformed orthodoxy in this period.

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Jooste, Simon Nicholas. "Recovering the Calvin of "Two Kingdoms"? : a historical-theological inquiry in the light of church-state discourse in South Africa." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80065.

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Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study is a historical-theological inquiry into the social thought of John Calvin through the lens of the “Calvin” of the church struggle with the purpose of recovering his doctrines of two kingdoms and natural law for Christianity and culture discourse in South Africa today. This thesis enters into conversation with a body of scholarship in North America that has sought to recover and refine these early Reformed theological categories, which is suggestive of their promise in other contexts. Is there perhaps a compelling alternative to the apartheid and antiapartheid “transformationist” reading of Calvin, which might provide some resolution to his contested legacy as well as more adequately equip the church as it engages the challenges of life in South Africa’s young democracy? In order to answer such questions, this thesis sets out on the road back to Calvin through the lens of his appropriation in the church struggle, with the hope of gaining instruction in cultivating a more faithful historical hermeneutic. Once in sixteenth-century Geneva, both the theology and practice of Calvin’s social thought are examined for evidence of substantive doctrines of two kingdoms and natural law. The findings of this historical inquiry generate the claims of this thesis. Central among them is that Calvin did make constructive and meaningful use of the doctrines of two kingdoms and natural law in relating Christianity and culture, church and civil magistrate. Herein lies a different portrait of Calvin, which challenges his previous appropriations in the South African context and offers fresh theological resources for critical reflection in ongoing Christianity and culture discourse. To provide a sense of their ongoing promise, this thesis outlines the major contours of North American theologian and ethicist, David VanDrunen’s, development of the Calvin-informed and early Reformed two kingdoms and natural doctrines as a normative paradigm for Christians living in South Africa today. When considered against the backdrop of Calvin’s contested legacy and the challenges presented by South Africa’s young liberal democracy, this paradigm offers liberating trajectories for the Reformed churches today, and therefore potential for reformation and renewal by “goods” already constituting its broader historic tradition.
AFRIKAANSE OPSOMMING: Hierdie is ’n histories-teologiese ondersoek na die sosiale denke van Johannes Calvyn deur die lens van die “Calvyn” van die strydende kerk, met die doel om sy twee doktrines van twee koninkryke en natuurwet vir die Christendom te herwin asook vir die kultuur-diskoers in Suid- Afrika, vandag. Hierdie tesis tree in gesprek met ’n groep vakkundiges in Noord-Amerika wat streef om hierdie vroeë Gereformeerde teologiese kategorieë te herwin en te verfyn, wat op sigself belowend is in ander kontekste. Is daar dalk ‘n aangrypende alternatief vir die apartheid en anti-apartheid “transformatoriese” lees van Calvyn, wat dalk ’n mate van oplossing vir sy betwiste nalatenskap kan bied, asook om die kerk meer doelmatig toe te rus waar dit betrokke raak by die uitdagings van die lewe in die jong demokrasie van Suid-Afrika? Om hierdie vrae te beantwoord, hebesoek die tesis Calvyn se erfenis deur die lens van sy resepsie tydens die kerklike strud teen apartheid, met die hoop om sodoende ‘n meer getroue historiese hermeneutiek te ontwikkel. Eens terug in sestiende eeuse Genève, word sowel Calvyn se teologie as die praktiese uitvoering van sy sosiale denke ondersoek vir bewyse van die substantiewe doktrines van twee koninkryke en natuurwet. Die bevindings van hierdie historiese ondersoek genereer die bewerings van hierdie tesis. Sentraal in hierdie bewerings is dat Calvyn konstruktief en betekenisvol gebruik gemaak het van die doktrines van twee koninkryke en natuurwet in sover dit relevant is tot die Christendom en kultuur, kerk en burgerlike wetgewing. Hierin lê ’n ander beeld van Calvyn, wat sy vorige toe-eiening in die Suid-Afrikaanse konteks uitdaag, asook om vars teologiese middele vir kritiese refleksie in die voortdurende Christelike en kultuur diskoers aan te bied. Om ’n smakie van die volgehoue belofte te gee, bied hierdie tesis ’n oorsig van die hooflyne van die Noord-Amerikaanse teoloog en etikus, David VanDrunen se ontwikkeling van die Calvyn-invloed en vroeë Gereformeerde twee koninkryke en natuur doktrines as ’n normatiewe paradigma vir Christene wat vandag in Suid-Afrika woon. Wanneer hierdie paradigma teen die agtergrond van Calvyn se betwiste nalatenskap en die uitdagings wat Suid-Afrika se jong demokrasie bied, gestel word, dui dit ’n bevrydende rigting vir die Gereformeerde kerke van vandag aan en daarom potensiaal vir reformasie en hernuwing deur ‘goedere’ wat reeds die breë geskiedkundige tradisie onderskryf.

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Hausam, Mark. "Communicating philosophically and theologically : a study of the dialogue between the mainstream Reformed and Edwardian traditions of the seventeenth to nineteenth centuries concerning sin and salvation." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683255.

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Schoone-Jongen, Terence G. "Tulip time, U. S. A. staging memory, identity and ethnicity in Dutch-American community festivals /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1172255860.

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Walker, Michael Joseph. "La Grande Arche des Fugitifs?,/i> Huguenots in the Dutch Republic After 1685." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2900.

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In the seventeenth century, many refugees saw the United Provinces of the Netherlands as a promised land—a gathering ark, or in French, arche. In fact, Pierre Bayle called it, "la grande arche des fugitifs." This thesis shows the reception of one particular group of Protestant refugees, the Huguenots, who migrated to the Netherlands because of Catholic confessionalization in France, especially after the Revocation of the Edict of Nantes in 1685. The thesis offers two case studies—one of the acceptance of Huguenot clergymen and one of the mixed reception of refugee radical and philosopher Pierre Bayle—in order to add nuance to existing knowledge and understanding of the Huguenot diaspora, and of the nature of tolerance in the Dutch Republic, especially in regard to the Dutch Reformed Church. Dutch society, and especially the Reformed Church, welcomed the Huguenot refugees because of their similar religious beliefs and the economic and cultural benefits they brought with them. Particularly following the 1685 Revocation, refugees fleeing France settled securely in the Republic amongst the Walloons, descendants of refugees already settled there, and worshiped in prosperity and peace within the Walloon Church, a French-speaking arm of the Dutch Reformed Church. Using synodal records, this thesis examines the relationships between refugee pastors and the established Walloon leaders and finds that there was a bond of acceptance between the two groups of clergy, motivated by the desire for orthodoxy in religious belief, or in other words, by a Reformed desire for confessionalization"”more Reformed adherents also made Dutch society more Reformed. Huguenots were also able to maintain a measure of French identity while still being integrated into Dutch society. The second chapter shows the limits of Dutch tolerance by examining the Netherlandish experience of Pierre Bayle, a Huguenot refugee and philosopher. His experience was typical for a controversial philosopher and refugee in the Netherlands because he endured intolerance from certain religious authorities, but also received protection from other moderate religious officials and university and civic authorities. Bayle expressed sentiments that the Netherlands was a safe haven, or ark, for refugees, even though he endured censure from church officials. Their aims were to make the community's religious convictions more uniform, and some leaders of the Dutch Reformed Church saw Bayle's ideas as threats to that—to confessionalization. In the same vein as Benjamin Kaplan's Divided By Faith, this thesis shows that tolerance certainly existed in the Republic, but was more complicated than Bayle and others suggested. Indeed, efforts that thwarted confessionalization were met with intolerance by the Dutch Reformed Church. This thesis also contributes to Huguenot studies by discussing the relationships of refugees to their host community in the Dutch Republic.

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Dias, Edson. "O pensamento reformado no presbitério de Piratininga: um estudo do culto presbiteriano." Universidade Presbiteriana Mackenzie, 2006. http://tede.mackenzie.br/jspui/handle/tede/2488.

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Made available in DSpace on 2016-03-15T19:48:44Z (GMT). No. of bitstreams: 1 Edson Dias.pdf: 1020283 bytes, checksum: 549bbfcb2a78ee9c8ff5b49f02e82a1d (MD5) Previous issue date: 2006-12-06
Instituto Presbiteriano Mackenzie
This thesis presents a study of Reformed Theology thought as reflected in the Piratininga Presbytery (Presbitério Piratininga, São Paulo of the Igreja Presbiteriana do Brasil) assessing how this thought is manifested in its worship practices. It begins going back to the 16th Century Reformation Movement, considering Calvin as the synthesis of Reformed thought, especially in his understanding of worship. An examination of how this Reformed thought was developed in North American churches, is also presented, until, further on, it arrived in Brazil, especially in the sphere of influence of the Piratininga Presbytery. This is followed by an analysis of statements about worship services produced by the Piratininga Presbytery and by Rev. Boanerges Ribeiro. Finally, there is an analysis of liturgical practices in churches of this presbytery, from the standpoint of Reformed thought, verifying what has been preserved from a Reformed thought heritage, and what has been lost. Within this context the Brazilian Presbyterian Church is presented as being a confessional church of Reformed identity, which should express its faith through its worship services, being permanently careful about eventually incoming distortions.
Esta dissertação apresenta um estudo do pensamento reformado no Presbitério de Piratininga, fazendo uma leitura desse pensamento por meio de sua expressão de culto. O texto, inicialmente, retroage ao movimento da Reforma do século XVI, definindo em Calvino a síntese do pensamento reformado, particularmente seu entendimento de culto. Também é feito um exame de como o pensamento reformado foi desenvolvido nas Igrejas norte americanas para, posteriormente, chegar ao Brasil, especialmente no âmbito do Presbitério de Piratininga. Segue, apresentando, uma análise dos posicionamentos sobre o culto do Presbitério de Piratininga e do Rev. Boanerges Ribeiro. Finalmente, analisa-se a liturgia praticada nas Igrejas do Presbitério à luz do pensamento reformado, ressaltando o que foi preservado da herança reformada e o que se perdeu. Dentro deste contexto, a Igreja Presbiteriana do Brasil é apresentada como sendo uma Igreja confessional de identidade reformada, que deve expressar a sua fé por meio de seus cultos, renovando a cada dia seus cuidados com possíveis distorções.

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Papp, Kalman Diederik. "Die lewe en werk van ds Kálmán Papp II (geb 1924), met verwysing na die Hongaarse agtergrond, die Nederlandse periode en die Suid-Afrikaanse periode (Afrikaans)." Thesis, University of Pretoria, 2010. http://hdl.handle.net/2263/25327.

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AFRIKAANS: Hierdie studie is onderneem om 'n biografie daar te stel van dominee Kálmán Papp II, predikant van die Nederduitsch Hervormde Kerk van Afrika (sedert 1951) en stamvader van die familie Papp in Suid-Afrika. Daar sal uiteraard ook gekyk word na sy teologiese posisie as predikant en verkondiger van die Evangelie van die Here, Jesus Christus. Die studie val uiteen in vier hoofstukke. Die eerste hoofstuk skets die agtergronde waaruit Papp afkomstig is. Die geskiedenis, land en taal van die Hongaarse volk kom eerste aan die orde, vervolgens die geskiedenis van die Christendom en die geskiedenis en etos van die Hervormde Kerk van Hongarye, en laastens Papp se genealogiese agtergrond. Die tweede hoofstuk van hierdie studie beskryf Papp se kinder- en studentejare in Hongarye (1924-1946): sy geboorte en opwindende kleuter- en laerskooljare in Mándok, sy vaderlose hoërskooljare aan die Lévai Jószef Hervormde Gimnasium in Miskolc, sy bedrywige studentejare aan die Graaf Tissza István Universiteit in Debrecen, sy aangrypende ervarings tydens die Tweede Wêreldoorlog, en sy vertrek na Nederland vir nagraadse studie. In die derde hoofstuk word Papp se verblyf in Nederland en sy studie van bykans twee jaar (1947-1949) aan die Universiteit van Utrecht beskryf, asook sy noodgedwonge emigrasie na Suid-Afrika. Papp se interessante lewensverloop in Suid-Afrika (1949-2008) word in die laaste hoofstuk van hierdie studie, wat uit ses afdelings bestaan, beskryf. Sy aankoms en vestiging in Suid-Afrika, studentetyd aan die Univer-siteit van Pretoria, toelating tot die evangeliebediening, afloswerk as proponent en huweliksbevestiging word in die eerste vier afdelings beskryf. Die vyfde afdeling beskryf Papp se voltydse bedieningstyd van veertig jaar in die gemeente Krugersdorp (1951-1991). Hierdie afdeling beslaan die grootste gedeelte van hierdie studie en is onderverdeel in vier afdelings wat elk 'n periode van ongeveer een dekade dek. Die eerste onderafdeling dek onder andere sy ontvangs in die gemeente, die kort maar aangename tydperk van sy eerste medeleraarskap, sy eerste publikasies en openbare optredes, die vreugdevolle geboorte van sy vyf kinders, die afstigting van die gemeentes Magaliesburg in 1953 en Krugersdorp-Oos in 1954, sy toegewyde betrokkenheid by die sinodale aktiwiteite van die kerk, onbaatsugtige hulpverlening aan en bediening van die Hongaarse vlugtelinge van 1956, lojale lidmaatskap van en betrokkenheid by die Paardekraal Feeskommissie, die ywerige bevordering van ekumeniese bande en die sewentigste verjaardagviering van die gemeente Krugersdorp. Die tweede onderafdeling beskryf Papp se deernisvolle betrokken-heid by die Jac van Belkum Kinderhuis te Krugersdorp, die periode van 'n ongelukkige tweede medeleraarskap, die noodgedwonge afstigting van 'n derde gemeente (Krugersdorp-Noord), sy sterk en entoesiastiese leiding met die oprigting van 'n nuwe pastorie en inrigting van 'n kerksaal, en die vreugdevolle viering van die gemeente Krugersdorp se 75ste bestaansjaar. In die derde onderafdeling word Papp se intensiewe betrokkenheid in die gemeenskap van Krugersdorp, by name by die Sterkfontein Hospitaal en Laerskool Burgershoop, en sy geesdriftige bearbeiding van die gemeente Outjo in die destydse Suidwes-Afrika onder andere beskryf, asook die viering van sy 25ste ampsjubileum, en die legitimasie en ordening van sy twee predikanteseuns en skoondogter. Die vierde onderafdeling dek onder andere die geboorte van Papp se eerste kleinkinders, sy aktiewe betrokkenheid by die 1983 Bybelfees en die ontvangs van verskeie familielede, gaste en besoekers uit die buiteland. Verskeie hoogtepunte in Papp se lewe word ook in hierdie onderafdeling beskrywe - sy amnestie, die eeufees van die gemeente Krugersdorp, wat met sy emeritaat saamgeval het, en die verskyning van Papp se gedenkalbum oor die geskiedenis van die gemeente Krugersdorp. Verskeie terugslae in Papp se lewe word ook in hierdie afdeling beskryf - die persoonlike probleme en egskeidings van sy kinders en die dood van verskeie familielede en vriende. Die laaste afdeling van hierdie studie beskryf Papp se aftreejare (1992-2008) - sewentien jare waarin verskeie hoogtepunte en terugslae mekaar voortdurend afgewissel het. Onder die hoogtepunte tel Papp se prominente deelname aan die Paardekraal Geloftefees, die erkenning van sy dienswerk aan die gemeenskap van Krugersdorp, die hertoelating van sy oudste seun en skoondogter as predikante, drie reise na Hongarye, die viering van sy tagtigste verjaardag, goue bruilof en 50ste ampsjubileum, en die toekenning van 'n ereprofessoraat. Onder die terugslae tel verskeie operasies en die tragiese dood van sy derde seun. Die studie word afgesluit met 'n samevattende teologiese evaluasie en ‘n waarderende beskrywing van Papp se sonderlinge gawes en unieke persoonlikheid. ENGLISH: The purpose of this study has been to compile a biography of the Reverend Kálmán Papp II, minister of the Nederduitsch Hervormde Kerk van Afrika (since 1951) and progenitor of the Papp family in South Africa. Naturally his theological position as minister and preacher of the gospel of the Lord, Jesus Christ, will be looked at. The study consists of four chapters. In the first chapter, which deals with Papp's historical backgrounds, the history, land and language of the Hungarian nation, the history and ethos of the Reformed Church of Hungary, and the history of Papp's forefathers, with specific reference to the ministers of religion, are dealt with briefly. In more detail, the second chapter describes Papp's childhood and student years in Hungary (1924-1946): his exciting toddler and primary school years in Mándok, his fatherless high school years at the Lévai Jószef Gymnasium in Miskolc, his bustling student years at the Count Tissza István University of Debrecen, his gripping experiences during World War II, and his departure to the Netherlands for post graduate study. Papp's residence in the Netherlands, his two years at the University of Utrecht (1947-1949) and his hasty emigration to South Africa, are dealt with in chapter three. In the last chapter of this study, which consists of six sections, Papp’s interesting course of life in South Africa (1949-2008) is described. His arrival and settling in South Africa, student years at the University of Pretoria, admission to the ministry, temporary service as a candidate minister, and his marriage, are described in the first four sections. The fifth section deals with Papp's ministry of forty uninterrupted years in the Krugersdorp congregation of the Nederduitsch Hervormde Kerk (1951-1991). This section forms the main part of this study and is subdivided into four subsections, each covering a period of approximately one decade. The first subsection covers Papp's reception in the congregation, the short but fulfilling period of his first joint ministry, his first publications and public appearances, the birth of his children, the formation of two new congregations (Magaliesburg in 1953 and Krugersdorp-Oos in 1954), his dedicated involvement in synodical activities of the church, unselfish assistance and support to the Hungarian refugees of 1956, the loyalty portrayed in his involvement in the cultural life of Krugersdorp, his diligent promotion of ecumenical relations and his part in the seventieth anniversary of the Krugersdorp congregation. The second subsection describes Papp's sympathetic involvement with the Jac van Belkum orphanage in Krugersdorp, the period of an unhappy second joint ministry in the congregation, the compelled forming in 1964 of a third new congregation (Krugersdorp-Noord) Papp's strong and enthusiastic guidance in the building of a new parsonage and the transformation of an old abattoir into a church hall, as well as the celebration of the seventy-fifth anniversary of his congregation. In the third subsection Papp's intense involvement in the community life of Krugersdorp, more specifically with the Sterkfontein Psychiatric Hospital and Burgershoop Primary School, and his zealous work in the church's Outjo congregation in the former South West Africa are dealt with. Then there are also referred to the celebration of his twenty-fifth year in the ministry and the ordination of two of his sons and his daughter in law. The fourth subsection covers the birth of Papp's first grandchildren, his active involvement in the Bible Festival of 1983, and the reception and accommodation of various family members, guests and visitors from abroad. Several high lights of his life are also described in this section: his amnesty, the centenary celebrations of his congregation, which coincided with his retirement, and the publication of his album on the history of the Krugersdorp congregation. However, several set backs in Papp's life are also described in this section - the personal problems of his children, the failure of the marriages of both of his sons in ministry and the passing away of various family members and friends. The last section of this study describes Papp's seventeen years after retirement (1992-2008) - years in which several high lights and set backs occurred. Amongst the high lights were Papp's prominent part in the Day of the Covenant celebrations at Paardekraal, the acknowledgement of his service to the community of Krugersdorp, the re-admission of his eldest son and daughter in law into the ministry, three trips to Hungary, the celebration of his eightieth birthday, his fiftieth wedding anniversary and his fiftieth year in office as a church minister, and last but not the least, the conferment of a honorary professorate. Amongst the set backs were several illnesses and surgeries, and worst of all, the tragic death of his third son. The study concludes with a summarized theological evaluation and an appreciative description of Papp's exceptional gifts and unique personality.
Thesis (PhD)--University of Pretoria, 2011.
Church History and Church Policy
unrestricted

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Korf, Lindie. "D.F. Malan : a political biography." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/3991.

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Thesis (DPhil (History))--University of Stellenbosch, 2010.
ENGLSIH ABSTRACT: This study is a political biography of D.F. Malan (1874–1959), the first of the apartheid-era Prime Ministers, and covers the years 1874 to 1954, when Malan retired from politics. It endeavours to provide a warts-and-all account of D.F. Malan which challenges prevalent myths and stereotypes surrounding his public persona and his political orientation. While the overwhelming focus is on Malan’s political career, special attention is paid to his personal life in order to paint a multi-faceted picture of his character. The biography is written in the form of a seamless narrative and employs a literary style of writing. It is based on archival research which utilised Malan’s private collection, as well as the private collections of his Nationalist contemporaries. Malan takes the centre stage at all times, as the biography focuses on his perceptions and experiences. Malan’s views regarding Afrikaner nationalism, which was his foremost political priority, are described, and are related to his views of British imperialism as well as other ideologies such as communism and totalitarianism. This study demonstrates that there is a notable link between Malan’s perceptions of race relations and his concerns about the poor white problem. It reveals that Malan’s racial policy was, to some extent, fluid, as were his views on South Africa’s constitutional position. Debates about South Africa’s links to Britain and the nature of the envisioned republic preoccupied Afrikaner nationalists throughout the first half of the twentieth century – and served as an outlet for regional and generational tensions within the movement. Malan’s clashes with nationalists such as Tielman Roos, J.B.M. Hertzog and J.G. Strijdom are highlighted as an indication of the internecine power struggles within the National Party (NP). By emphasising these complexities, this study seeks to contribute to a nuanced understanding of the South African past.
AFRIKAANSE OPSOMMING: Hierdie studie is politieke biografie van D.F. Malan (1874–1959), die eerste van die apartheid-era Eerste Ministers, en dek die jare 1874 tot 1954, toe Malan uit die politiek getree het. Dit poog om onversuikerde beeld van Malan te skets wat heersende mites en stereotipes aangaande sy openbare beeld en sy benadering tot die politiek uitdaag. Die fokus is hoofsaaklik op Malan se politieke loopbaan, maar besondere aandag word aan sy private lewe geskenk om sodoende veelsydige portret van sy karakter te skilder. Die biografie is in die vorm van naatlose narratief geskryf en maak van literêre skryfstyl gebruik. Dit is gebaseer op argivale navorsing, waartydens daar van D.F. Malan se privaat versameling gebruik gemaak is, sowel as die privaat versamelings van sy tydgenote. Malan is ten alle tye die sentrale figuur en die biografie fokus op sy persepsies en ervarings. Malan se denke oor Afrikaner nasionalisme, wat sy vernaamste prioriteit was, word beskryf en in verband gebring met sy opinie van Britse imperialisme, sowel as ander ideologieë soos kommunisme en totalitarisme. Die studie wys op die verband tussen Malan se denke oor rasseverhoudinge en sy besorgdheid oor die armblanke vraagstuk. Dit dui daarop dat Malan se rassebeleid tot sekere mate vloeibaar was. Dit was ook die geval met sy benadering tot Suid-Afrika se konstitusionele posisie. Afrikaner nasionaliste het tydens die eerste helfte van die twintigste eeu baie aandag geskenk aan debatte oor Suid-Afrika se verhouding tot Brittanje en die aard van die voorgenome republiek. Dit was tot mate weerligafleier vir reeds bestaande spanning tussen die onderskeie streke en generasies. Malan se botsings met nasionaliste soos Tielman Roos, J.B.M. Hertzog en J.G. Strijdom word belig as aanduiding van die diepgewortelde magstryd binne die Nasionale Party (NP). Deur op hierdie kompleksiteite klem te lê, poog die studie om bydrae te lewer tot meer genuanseerde begrip van die Suid-Afrikaanse verlede.

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Ndhlovu, Japhet. "Some missiological challenges facing the Reformed Church in Zambia (RCZ) after Umwini (Church autonomy)." Diss., 1999. http://hdl.handle.net/10500/15587.

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Autonomy) which brought about the ownership of the Church by Zambians,was a turning point for the life, ministry and mission of the RCZ. Gerdien Verstraelen-Gilhuis (1982) has done a very thorough objective historical study from the perspective of looking at the scope for African leadership and initiative in the history of a Zambian mission Church. This is up to Umwini (April 1966 ). On the other hand Foston Dziko Sakala has examined ( MTh- Church History. Thesis Unisa 1996 ) the development of theological education since the missionary era. A critical analysis is therefore necessary on how the RCZ reacted and continues to react to some of the missiological challenges posed to it after Umwini. Our second purpose is to point out certain challenges which must be pondered seriously by upcoming theologically sensitive young ministers of the Gospel in the RCZ, who desire to have 'a truly African, Contextual Reformed Church In Zambia', indeed a Church that is contextually consistent with the' writing on the wall'. The political independence (1964) of Zambia from the British colonialists created an environment were the RCZ demanded for its autonomy from the Dutch Reformed Church missionaries from South Africa who had established and were running the church with all its services in education and health since 1899. challenge to the Christian Church. The consequent developments politically from colonialism to multi- party politics (which did not live long - 1964 to 1968) to one party participatory democracy( from 1 968 to 1993 ) and since 1994 up to the time of writing this dissertation, to a liberalised economic market system and democratic governance and the declaration of Zambia as a Christian nation all pose specific challenges to the Church's mission. Political, cultural and social changes of Zambia have given a clear on the mission and life of the Reformed Church In Zambia. The Zambian environment has not been the same before and after its political independence and consequently the mission of the RCZ has had its various challenges before and after umwini. It was no longer missionaries directly responsible for determining the mission and growth of the RCZ, it was and has been Zambian people themselves.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)

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Sakala, Foston Dziko. "A study of the history of the theological education in the Dutch Reformed Church Mission in Zambia and its role in the life of Zambian christianity." Diss., 1996. http://hdl.handle.net/10500/17653.

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Chishimba, Celestino Diamond. ""Same country but different levels of church" : a comparative study of Christian missions in Zambia." Diss., 2007. http://hdl.handle.net/10500/1980.

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The thesis' discussion is by comparing Roman Catholic local Evangelisation in Western and Northern Provinces of Zambia with the focus on the Capuchins and White Fathers. Thus the thesis asserts with pastoral and missiological evidences that missionary activities carried by the capuchins and White Fathers occurred in a certain geographical, religious and sociological context. Hence faith encountered the culture of the Lozi and Bemba peoples in their given contextual milieu. As such this contextual milieu influenced their way of accepting Catholic faith inculcated in them by the early missionaries. As a matter of fact the two peoples received their catholic faith differently with the pointer to the way they responded to the teachings and doctrine of the church. This is exemplified in their levels of faith with the local church of Kasama having more Catholics compared to the local church of Mongu. Conclusively, early missionaries who came to evangelise Lozi and Bemba peoples had their original missionary impulse influenced by the Theology of mission, and to implantation of the church and the Church's teaching on missions. This theology contributed to the way they approached their evangelisation. Suffice to mention is the missionaries' differences in mentalities and cultural upbringing, compared to local people whom they encountered. White Fathers and Capuchins in their early evangelisation planted the seed of faith which has been received differently with the purpose and goal of making Christ and his message of, and invitation to, total human liberation known in both local churches of Kasama and Mongu.
Christian Spirituality, Church History and Missiology
M.Th. (Missiology)

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Cilliers, Andries Pretorius. "Sosio-politieke interpretasie van die Dordtse leerreëls." Diss., 1992. http://hdl.handle.net/10500/16541.

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This dissertation is an attempt at a contextual interpre tation of the Canons of Dordt, by means of an analysis of various models of historical reconstruction. The role of Protestant scholasticism is discussed, as well as the traditional Reformed interpretation of the historical context of the Synod of Dordt, and the liberal and Marxist interpretations. It is argued that the Reformed idea of theocracy provides the best model for understanding the context of the Canons. A philosophical, sociological and historical analysis of this idea, as it is expressed in the Belgic Confession, Article 36, renders the conclusion that it is the self-legitimation of the church that is very problematical in this regard. This self-legitimation is intensified in the Canons. In the historical context this meant that the Canons provided the church and the government with a legitimation of authoritarian rule. This legitimation served to unite various political and economical interests in opposition to peace with Spain.
Philosophy, Practical & Systematic Theology
M. Th. (Sistematiese Teologie)

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Shunmugam, Nobin. "The role of the church in a changing South Africa : a reformed perspective." Thesis, 1996. http://hdl.handle.net/10413/7356.

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Ooms, Russell Dean. "The ministry of deliverance in the Reformed Church in America." Thesis, 2005. http://hdl.handle.net/10500/3212.

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This dissertation lays out some of the current attitudes and understandings in the Reformed Church in America in regards to the ministry of deliverance. The arguments laid out are supported by what is currently happening in deliverance ministry across the United States and in-depth interviews with Reformed Church in America pastors. Differences in how we understand the terminology involved in this ministry were also briefly looked at. Deliverance ministry within the Reformed church is hampered by issues of fear and uncertainty, lack of knowledge or understanding and issues of world view. Many RCA pastors are open to this ministry although very few have actually engaged in deliverance with a person. RCA pastors tend to lean more toward psychological answers than they do spiritual ones.
Thesis (M. Th. (Practical Theology))

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Pretorius, Shirley Frances. "A history of the Dutch Reformed Church in Zimbabwe : with special reference to the Chinhoyi Congregation." Thesis, 1999. http://hdl.handle.net/10500/15819.

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This history which spans the period 1836 -1995, gives a picture of the Dutch Reformed Church in Zimbabwe which evolved from the missionary endeavour of the mother church in South Africa into an independent autonomous church. It is a story of Dutch (Afrikaner) piety in which the most important components are evangelisation, education and language, the whole of which was, and is still, influenced by the evangelical piety of Andrew Murray. With regard to the education of their children, the Dutch Reformed members believed that Christian education in the mother tongue was the ideal. This world view, together with the Protestant principle, that people should read and interpret Scripture for themselves, resulted in the establishment of three churches in Zimbabwe. Firstly, the Dutch Reformed Church (Synod of Central Africa), that ministers to the Afrikaans and English members of all races. Secondly, the Reformed Church of Zimbabwe that ministers to the Shona people, and thirdly the Church of Central Africa Presbyterian (Synod Malawi) that ministers to the migrant workers from Malawi. Of the three components in Dutch piety, evangelisation is regarded by the members as the most important in their missionary endeavour. This is the search for a contextual identity and illustrates how the Afrikaners in Zimbabwe experienced the reality of God in their lives. It is also a description of the interaction of the Dutch Reformed Church in Zimbabwe with the society in which it found itself. This interaction is observed to be of four types, namely, public witness, social upliftment and empowerment, the increase of social strength and the establishment of the community.
Church History

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Seloana, Sepapa Moses. "The educational venture of the Dutch Reformed Church at Bethesda and Emmarentia Geldenhuys, 1932-1974 : an historical educational study." Thesis, 1997. http://hdl.handle.net/10386/2110.

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Papp, Kalman Diederik. "Die historiese agtergronde van die Hongaars-Afrikaanse predikantefamilie Papp (Afrikaans)." Diss., 2002. http://hdl.handle.net/2263/29000.

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Leanya, Rethabile Benedict. "Church and state relations in lesotho: a theological reflection on catholic and reformed contributions 1833-2007." 2013. http://hdl.handle.net/11394/3601.

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Philosophiae Doctor - PhD
The relationship between church and state in the history of the Kingdom of Lesotho is an important yet neglected study. This thesis explores how this relationship has played itself out with particular interest in contributions made by Catholic and Reformed traditions. These particular approaches to Church and State relations are of particular interest because of the closeness of both churches to the state in Lesotho during different eras and how they influenced the politics and shaped the history of Lesotho as a country. Sesotho culture and tradition versus western tradition and Christianity also comes under the microscope as investigation into the effects of Christianity and Culture. To accomplish the aims of the thesis, viz. a survey of the history of church and state from the time of King Moshoeshoe until the newest situation of an emerging democracy under the monarchy, with conclusions about the road into the future, a literature survey of Lesotho’s history from 1833-2007 has been used. The thesis also places the history of the church in Lesotho within the “mainstream history” of Lesotho as a country. A comparison of traditional approaches to church and state relationships from leading Catholic and Reformed theologians and an assessment of how they played out in the history of Lesotho if they were applied at all. Furthermore, the thesis suggests a new way in which the Church and State can work together in the future so that mistakes of the past do not hinder either party from actively staying relevant and unhindered by the other in carrying out its duties.

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Cobb, Michael Anthony. "THE INTEGRATION OF REVIVAL METHODOLOGY, REFORMED THEOLOGY, AND CHURCH REVITALIZATION IN THE EVANGELISTIC MINISTRY OF ASAHEL NETTLETON." Diss., 2015. http://hdl.handle.net/10392/4880.

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Current statistics for the evangelical church in North America are less than encouraging. Trends suggest that 95 percent of North American churches have about 100 people in attendance, 80 percent are on a plateau or in decline and thousands die every year. Under similar circumstances, as a central figure in the Second Great Awakening, Asahel Nettleton (1783-1844) developed a reputation as one skilled in church revitalization. The purpose of this research, as described in chapter 1, is to analyze and present Asahel Nettleton as a significant template for modern church revitalization, the primary thesis arguing that this obscure evangelist presents an effective model of renovation for the declining evangelical church. Chapter 2 offers a brief overview of the moral and church declension that gripped America prior to the Second Great Awakening, as well as providing the framework for Nettleton's unique strategy of church revitalization. Chapter 3 of this research project analyzes Asahel Nettleton's theology. The analysis of his theological convictions is examined in light of the stream of Reformed and Puritan theology that ran through Jonathan Edwards, perhaps the most significant influence on Nettleton. A thorough examination of how Nettleton's theology shaped his methodology is provided in chapter 4, including his understanding of the Ministry of the Word, the use of inquiry meetings, frequent visitation, and prayer meetings to promote revival. Using Asahel Nettleton as an historical template, chapter 5 draws practical implications for today's church, in order to develop modern paradigms for church revitalization.

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Lumbe, John Muntunda Kapenda. "Origins and growth of Pentecostal and Neo-Pentecostal church movements in Zambia between 1989-2000." Diss., 2008. http://hdl.handle.net/10500/1488.

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The Evangelical movement is a significant Christian movement in the life of the Zambian Nation and it is to this movement that the Pentecostal/Charismatic movement belongs. Undoubtedly this movement has become to be a vital player in enhancing the voice of hope and change that Evangelicals have trumpeted in the past twenty years. Emerging in the shadows of formidable established Christian movements such as the Evangelical fellowship of Zambia and Christian Council of Zambia, the movement is yet to consolidate itself as one of the influencing groups within the Evangelical movement. For this to happen, they has to be realization of the potential there is to become an agent of change in the Nation. In order to attain this, the movement needs introspection in their perception and involvement in socio-economic development and theological response to matters which affect communities they serve. This work endeavors to high light historical factors which have contributed to the development and growth of the Pentecostal/Charismatic movement in Zambia. Roles and contributions of the movement towards the Evangelical movement as well us short comings.
Christian Spirituality, Church History & Missiology
M. Th. (Missiology)

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Matimelo, Audrey. "The impact of faith-healing Pentecostal churches on health and well-being among health-seekers in Ndola, Zambia." Thesis, 2007. http://hdl.handle.net/10413/153.

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This study, which lies within the ARHAP ongoing research on the interface between religion and public health, examined the impact of Faith-Healing Pentecostal Churches on health and well-being among health-seekers in Ndola, Zambia. The study involved a self-administered questionnaire answered by 100 Faith-Healing Pentecostal Church worshippers in Ndola over a period of 4 weeks. Based on the data analysis and interpretation it was found that these churches have grown rapidly in Zambia and that many people are turning to them for their healing and well-being. There are several factors that are contributing to the rapid growth of Faith-Healing Pentecostal Churches and these range from socio-economic problems to the impact of diseases like HIV/AIDS, malaria and tuberculosis on households, due to the poor health provision in most government health centres in Ndola. The study notes that people attend Faith-Healing Pentecostal Churches because these churches provide a home for people in need of social networks which enable them to have a sense of identity, belonging and purpose amidst their day-to-day socio-economic challenges. It was therefore evident from the research that Faith-Healing Pentecostal Churches are addressing huge socio-economic needs in people's lives within a context of poverty, unemployment and the burden of sicknesses and diseases, and can rightly be understood as a Religious Health Asset. These findings also provide the context for four important insights into a contemporary and contextual theology of health and healing. Based on the findings of this study, this dissertation offers a number of challenges to public health policy makers and church leaders to take serious the interface between religion and public health, and to also take seriously the contribution that Faith-Healing Pentecostal Churches are making to health and well-being in Ndola, Zambia. When these two issues are taken seriously, it would help to address issues of health and well-being in communities, based on people's religious convictions and understanding of health, healing and well-being.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

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Meiring, Lieze Fredericka. "Renouncing racism in a Dutch Reformed congregation." Diss., 2000. http://hdl.handle.net/10500/17432.

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The Dutch Reformed Church provided the theological justification for Apartheid since 1948 and contributed to discourses of racism and cultural hegemony. In this research narrative conversations were used to confront racism prevalent among many Dutch Reformed congregants. Social discourses, created through language, marginalised and oppressed people of Colour in South Africa. In this project, narrative conversations were used to deconstruct these oppressive racial discourses. Antjie Krog's book on the Truth and Reconciliation Commission's work, Country of my skull, confronted the congregants with the painful and dehumanising effects of Apartheid. Externalising conversations assisted congregants to face their guilt and the unjust discourses trapping them. In addition, this deconstruction empowered the congregants to challenge racism and cultural hegemony by living more ethical lives.
Philosophy, Practical & Systematic Theology
M. Th. (Practical Theology (Pastoral Therapy))

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Kangale, Christopher Chabu. "Sustaining life : a theological vision for the diversification of the copperbelt's economy." Thesis, 2004. http://hdl.handle.net/10413/2602.

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Since independence in 1964, Zambia in general and the Copperbelt Province in particular have largely depended on the mono-economy based on copper mining. Around the 1970s the copper prices started falling causing the mining industry to collapse leading to economic stagnation. Efforts to revive the economy, such as the Structural Adjustment Programme implemented since the late 1980s have not brought about well-being for the people of the Copperbelt. As a result the government of the Republic of Zambia decided to launch an economic diversification programme for the Copperbelt province whose main aim is to seek and implement alternative economic activities that would accelerate economic growth thereby improving people's living conditions on the Copperbelt. This thesis proposes that in order to overcome poverty and improve people's living conditions, we need to shift our policy and practice from free market economic growth centred approaches, to shalom. The shift is based on the argument that development seen through the lenses of free market economic growth alone has not sustained life; instead it has contributed to environmental degradation and poverty creation in Zambia and the Copperbelt Province in particular. The thesis argues that shalom is an authentic development paradigm. This argument is based on three fundamental integral parts of shalom namely creation, people and justice. In order to bring about comprehensive well-being for people there is a need to a) appreciate creation as a phenomenon with its own integrity. It should not be destroyed for selfish economic ends; b) give pre-eminence to people as free agents who could participate in creating their own destiny based on their capacities and social conditionalities; and c) ensure social justice as a necessary condition for human relations and economic dispensation.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

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Papenfus, Anna Francina. "'n Waardebepaling van die nie-amptelike, informele kerklied soos gesing in die erediens in gemeentes van die Nederduitse Gereformeerde Kerk in die PWV." Diss., 1994. http://hdl.handle.net/10500/15739.

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This dissertation falls in line with work produced during the past fifteen years or so, aimed at improving our appreciation of late medieval/early Tudor English Drama. The approach is based especially on looking at the rapport likely to be achieved between audience and players (and via the players, with the playwrights), in actual performance. Attention is given to the permanent modes of human thought, that are unaffected by the ephemeralities of a particular period; attention is therefore drawn to the traps that may mislead the unwary twentieth-century critic, and some new insights are offered into the purposes of the playwrights. Several cycle plays are treated, together with two of the moralities and two interludes. The point is made that these playwrights showed a considerable mastery of the possibilities inherent in drama, as is demonstrated by the provision for achieving rapport with the audience
The reformed churches have theological and musicological criteria for their hymns, which, however, are not always unambiguous. After the introduction of the Jeugsangbundel (1984) an informal song, with informal accompaniment, entered the worship and forms a prominent part of the singing in Dutch Reformed Churches today. Some congregations compile their own volumes of songs. This study set out to identify these congregations by means of a questionnaire and evaluate the songs. Other relevant information was also required from congregations. 21 % of the respondent congregations sing unapproved songs. They have a larger percentage of young people than those singing official songs. Congregations prefer a balance of formal and informal hymns and both are sung with equal enthusiasm. The melody is the strongest characteristic of the informal song and edification the strongest of the formal hymn. The evaluation, however, shows that a considerable number of songs do not meet the required standard
Art History, Visual Arts & Musicology
M.A. (Musicology)

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Dissertations / Theses on the topic 'Reformed Church in Zambia – History'

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