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Journal articles on the topic 'Synod of Dordrecht'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Kooi, Christine. "The Synod of Dordrecht after Four Hundred Years." Archiv für Reformationsgeschichte - Archive for Reformation History 111, no. 1 (2020): 289–300. http://dx.doi.org/10.14315/arg-2020-1110112.

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2

Beck, Andreas J. "Introduction." Church History and Religious Culture 91, no. 1-2 (2011): 11–17. http://dx.doi.org/10.1163/187124111x557728.

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This introduction briefly discusses the background of the conference out of which this volume emerged and summarizes the content of each essay in sequence. Thus it covers papers discussing historical and systematic considerations about the idea of reception, papers about the reception of Calvin in Reformed Orthodoxy, including the periods before, surrounding, and after the Synod of Dordrecht, and the concluding paper.

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3

van der Pol, Frank. "Religious Diversity and Everyday Ethics in the Seventeenth-Century Dutch City Kampen." Church History 71, no. 1 (2002): 16–62. http://dx.doi.org/10.1017/s0009640700095147.

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In the century when heretics in the Netherlands were persecuted, the Dutch Revolt occurred, and events took place that ultimately led to the National Synod of Dordrecht (1618–19), religion and society were clearly interwoven. Research on this period is characterized by an interdisciplinary approach, such as the one used, to remarkable effect, in the recent studies on the cities of the Reformation (Städteforschung). In the Netherlands, the study of the Reformation in urban settings has also become an important field, one in which both church and “secular” historians have made valuable contribut

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4

Te Velde, R. T. "Gods genade en onze vrijheid: in welke zin is genade onweerstaanbaar?" Theologia Reformata 62, no. 3 (2019): 241–53. http://dx.doi.org/10.21827/5d35959ac5b6a.

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Since the Synod of Dordrecht (1618/19) issued its Canons, the notion of ‘irresistible’ grace became a hallmark of Reformed theology. Philosopher of religion Vincent Brümmer proposes to describe God’s grace as a personal, not causal, relationship, with the result that it is ‘rationally impossible’ to reject God’s grace. This article argues that Brümmer’s analysis fails to sufficiently focus on the Canons’ specific act of regeneration, and, using distinctions employed by 17thcentury theologian William Ames, presents an understanding of ‘irresistible grace’ that moves beyond Brümmer’s categories

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5

Todd, Margo. "Justifying God: The Calvinisms of the British Delegation to the Synod of Dort." Archiv für Reformationsgeschichte - Archive for Reformation History 96, no. 1 (2005): 272–90. http://dx.doi.org/10.14315/arg-2005-0113.

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ZUSAMMENFASSUNG Jüngere Forschungen über die fünf britischen Vertreter auf der Synode von Dordrecht (1618-1619) konstatieren eine Teilung der Gruppe zwischen Samuel Ward und John Davenant einerseits und Thomas Goad, George Carleton und dem Schotten Walter Balcanquhal andererseits. Erstere werden als strenge Calvinisten im Sinne Bezas eingestuft, letztere seien dagegen zu einem Kompromiß mit den Remonstranten, u.a. in der Bußfrage, bereit gewesen. Dies wird im vorliegenden Aufsatz widerlegt. Auf der Grundlage einer Analyse von Wards Notizen während der Synode sowie seiner 1626 in Cambridge geha

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6

TSAKIRIS, VASILEIOS. "The ‘Ecclesiarum Belgicarum Confessio’ and the Attempted ‘Calvinisation’ of the Orthodox Church under Patriarch Cyril Loukaris." Journal of Ecclesiastical History 63, no. 3 (2012): 475–87. http://dx.doi.org/10.1017/s0022046912000668.

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The Calvinistic Confession of Faith written by the patriarch of Constantinople, Cyril Loukaris, is considered to be the most important product and at the same time the manifesto of the attempted union of the Protestant and Orthodox Churches. Presenting evidence which has been neglected in previous research, this article aims to revise this communis opinio by demonstrating that the book that was actually meant to become the theological foundation for the envisaged union was in fact the Ecclesiarum Belgicarum Confessio, a bilingual (Latin and Greek) publication (1623, 1627, 1648) containing the

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7

Strauss, Piet. "Die Nederduitse Gereformeerde Kerk en die aanvaarding van sy belydenisskrifte." STJ | Stellenbosch Theological Journal 1, no. 2 (2016): 667. http://dx.doi.org/10.17570/stj.2015.v1n2.a31.

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<b>The Dutch Reformed Church and the content of the acceptance of its confessions</b> <br />In its acceptance of six confessions, the more general confessions from the early church namely the Apostolicum and the Confessions of Nicea and Athanasius as well as the Three Formulas of Unity from the Dutch Reformation, the Dutch Reformed Church follows the footsteps of the National Synod of Dordrecht in 1618-1619. It accepts the formulation or wording of faith in these documents. This wording has authority because (quia) it is according to Scripture. The same church also acknowledg

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8

Voogt, Gerrit. "Remonstrant-Counter-Remonstrant Debates: Crafting a Principled Defense of Toleration after the Synod of Dordrecht (1619–1650)." Church History and Religious Culture 89, no. 4 (2009): 489–524. http://dx.doi.org/10.1163/187124109x506204.

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AbstractThe debate about toleration occasioned by the condemnation, exile and later return of the Remonstrant leaders during and after the Truce in the Dutch Revolt has often been noted but not examined in detail. Based on the plethora of pamphlets and tracts for and against toleration that these years produced, this article analyzes the arguments and motivations for religious coexistence and freedom of conscience formulated by Simon Episcopius, Johannes Uytenbogaert, and other Remonstrants, in constant polemic interaction with their Contra-Remonstrant opponents. In the course of the debate th

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9

Mallinson, Jeffrey C. "Registres de la Compagnie des Pasteurs de Genève. Tome 14 et dernier (1618–1619). Le synode de Dordrecht. By Nicolas Fornerod (with Philippe Boros, Thierry Dubois and Olivier Labarthe). Pp. cxxii+531 incl. 3 ills. Geneva: Droz, 2012. CHF 84. 978 2 600 01643 8; 0082 6081." Journal of Ecclesiastical History 66, no. 1 (2015): 203–4. http://dx.doi.org/10.1017/s002204691400150x.

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10

Krumenacker, Yves. "Nicolas Fornerod (Éd.), avec la collaboration de Philippe Boros et Thierry Dubois et la participation d’Olivier Labarthe Registres de la Compagnie des Pasteurs de Genève. Tome XIV et dernier (1618–1619) Le synode de Dordrecht [Travaux d’Humanisme et Renaissance 511]. Librairie Droz, Genève 2012, cxxi + 530 pp. ISBN 9782600016438. €99." Church History and Religious Culture 94, no. 1 (2014): 140–41. http://dx.doi.org/10.1163/18712428-09401025.

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11

Van der Watt, Gideon. "Van 1619 na 1857 en 1986: 'n Lyn van Dordt na Belhar?" Studia Historiae Ecclesiasticae 45, no. 3 (2019). http://dx.doi.org/10.25159/2412-4265/6437.

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The fourth centenary celebration of the Synod of Dordrecht 1618/19, as well as the twenty fifth commemoration of the birth of the Uniting Reformed Church in Southern Africa—both having been celebrated in 2019—naturally leads to the question of the relation between the two historical events. In the historical development leading to the formation of separate churches in the “Dutch Reformed Family of Churches,” a distinct interpretation of election based on grace alone, as decided upon by the Synod of Dordrecht, played a major role. In this historical process of the formation of separate churches

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12

d'Assonville, Victor E. "‘Monumentum aere perennius’ – Discussions and Decisions by the Synod of Dort on the Translation of the Bible." Koers - Bulletin for Christian Scholarship 84, no. 1 (2019). http://dx.doi.org/10.19108/koers.84.1.2475.

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The Synod of Dordrecht 1618/19 was not only the most ecumenical synod of reformed churches in history, but is also famous for reaching closure with the formulation of the Canons of Dort, on the highly controversial discussions of election, grace, predestination, free will and other related theological themes that disturbed the Netherlands during the first two decades of the 17th century. Unfortunately, in the wake of this, other crucial matters that also were dealt with at the Synod tend to be obscure. The critical issue of Bible translation is one such example. Although this theme appears to

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13

Jooste, Simon N., and Johannes C. Potgieter. "The legacy of singing Scripture only in the Reformed Churches in South Africa: The regulating role of the Word from Heidelberg to Dordrecht." In die Skriflig/In Luce Verbi 54, no. 2 (2020). http://dx.doi.org/10.4102/ids.v54i2.2577.

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This article presents a historical–theological investigation into, and retrieval of, the principle underlying Article 69 of the 1618–1619 church order of the Synod of Dordrecht for the reformation of worship in the Reformed Churches in South Africa (RCSA). Article 69 essentially mandates the singing of Scripture only in corporate worship. The Dordrecht church order was adopted by the RCSA (originally the Vrye Gereformeerde Kerk) at her founding in 1859, a founding in part as a reaction to the singing of free hymns in the mother Nederduitsch Hervormde Kerk. In her formation, the RCSA re-establi

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14

Du Plooy, A. Le R. "’n Inleidende bespreking oor die aard en gesag van die binding aan die belydenisskrifte." In die Skriflig/In Luce Verbi 25, no. 1 (1991). http://dx.doi.org/10.4102/ids.v25i1.1366.

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The Synod of Dordrecht (1618/19) decided on a Form of Subscription which contains a declaration of agreement. The divergent opinions and controversies with regard to the character and authority of this agreement are discussed in this article. The author investigates the purpose and the significance of the signing of the Form of Subscription. In contrast to the historico-critical approach, the dose relationship between Scripture and Confession is emphasized, as well as the authority of Scripture and the authority of the creeds (quia, not qualenus). The conclusion arrived at is that the signing

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15

Baron, Eugene. "The 1619 Dordrecht Synod’s decision on corruptio totalis: A missional challenge for the church in terms of media reporting on corruption in South Africa." In die Skriflig/In Luce Verbi 53, no. 3 (2019). http://dx.doi.org/10.4102/ids.v53i3.2407.

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The doctrinal controversy, which led to the formal Synod in Dordrecht (1618–1619), had many stakeholders. The different European countries and its governments also had much at stake in terms of how the issue would have been dealt with by the Reformed Church. Although for different reasons than now, the controversy and the ultimate decision taken at the renowned Synod still has significance for the church and society in the 21st century and even beyond. Therefore, a recent study on the reporting of four South African newspapers on corruption (as a form of sin) is telling in terms of the way suc

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16

Strauss, P. J. "Die Dordtse tradisie en binding aan die belydenis." In die Skriflig/In Luce Verbi 40, no. 4 (2006). http://dx.doi.org/10.4102/ids.v40i4.363.

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The church tradition of Dordt and subscription to the confessions A thorough analysis of history shows that the National Synod of Dordrecht (1618-1619) declared that the confessions of the church, especially the three Formulas of Unity of the Dutch Reformed Churches, have confessional authority. That indicates authority on the doctrines the confessions formulate and confess because (quia) these are according to Scriptures. This insight helped some reformed churches up to now to deal with criticism levelled against non-doctrinal issues in, for instance, the Confessio Belgica. A case can be argu

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17

Strauss, Piet J. "Die klassis en kerkvisitasie in drie kerkordes." In die Skriflig/In Luce Verbi 51, no. 1 (2017). http://dx.doi.org/10.4102/ids.v51i1.2282.

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The classis and the visitation of congregations in three church orders. It is said by reformed church politicians that the classis as a major assembly in reformed church polity is the cornerstone of the church as a denomination. In the tradition in which the church order of the wellknown Synod of Dordrecht of 1618–1619 plays an important role, the classis is used as an assembly of local congregations caring for one another and helping to become better churches. This means that the visit of a commission of the classis to a congregation to care for it should be of a pastoral nature. The pastoral

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18

Labuschagne, Pieter H. J. "Lessons from the Synod of Dordrecht (1618–1619): A missional hermeneutic for the decolonisation and Africanisation of the curriculum." In die Skriflig / In Luce Verbi 53, no. 3 (2019). http://dx.doi.org/10.4102/ids.v53i3.2482.

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19

Kommers, Johan. "A plea for the honour of God: Gisbertus Voetius’ mission proposals at the National Synod of Dordrecht and his mission theory." In die Skriflig / In Luce Verbi 53, no. 3 (2019). http://dx.doi.org/10.4102/ids.v53i3.2448.

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20

Strauss, Piet. "Five hundred years on: Some traces of the Reformation in the Church Orders of two South African Reformed Churches – Seen as temporary expressions of the Church Order of the Reformed Synod of Dordrecht in 1619." HTS Teologiese Studies / Theological Studies 73, no. 3 (2017). http://dx.doi.org/10.4102/hts.v73i3.4354.

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This article examines the influence of the Reformation of the 16th century on the Church Orders of two South African Reformed Churches, namely the Dutch Reformed Church and the Reformed Churches in South Africa. The five so-called solas, namely sola gratia [by grace alone], sola scriptura [by Scripture alone], sola fidei [by faith alone], solus christus [Christ alone] and soli Deo gloria [glory to God alone], are widely accepted as key expressions of the convictions of the Reformation. Although not necessarily in the same terms, the content of the solas are also found in the thought of Calvin.

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21

Van Wyk, Tanya. "Die Dordtse Leerreëls: ’n Grammatika van geloofstaal gebore uit die nasie-staat-ideologie." HTS Teologiese Studies / Theological Studies 71, no. 3 (2015). http://dx.doi.org/10.4102/hts.v71i3.3051.

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The grammar of faith language in the Canons of Dordt as a result of the nation-state ideology. This article aims to decipher the spirit of the notion ‘predestination’ codified in the Canons of Dordt. It reconsiders the relevance of these dogmatic propositions about predestination as a grammar of the faith language which originated in a very specific context, namely the political concerns and the religious convictions held in the uniting Dutch provinces as a nation-state. In this context Calvin’s views about predestination became instrumental to the establishment of an upcoming nationalistic id

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