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Статті в журналах з теми "Reformed Dutch"

Автор: Grafiati

Опубліковано: 25 липня 2024

Оновлено: 31 липня 2025

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1

Coertzen, Pieter. "The Dutch Reformed Church." Nederduitse Gereformeerde Teologiese Tydskrif 54 (July 18, 2013): 30. http://dx.doi.org/10.5952/54-0-287.

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2

Strauss, Piet. "Die Nederduitse Gereformeerde Kerk en die Republiek van die Oranje-Vrystaat: Hooflyne van ’n kerk-staatverhouding, 1854-1902." New Contree 76 (November 30, 2016): 20. http://dx.doi.org/10.4102/nc.v76i0.129.

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A close relationship existed between the Dutch Reformed Church in the Orange Free State and the Republic of the Orange Free State during the existence of the latter in 1854-1902. This was due to a shared worldview and the fact that more than 80% of the voters of the Republic were members of a Dutch Reformed congregation. It has been said that the Dutch Reformed Church in the Free State was a state-church. Although it benefited in the circumstances, the Dutch Reformed Church remained independent and undominated by the government. An own approach could be seen in the thinking, resolutions and ac

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3

Theron, J. P. J. "Met die oog op genesingsdienste in die Nederduitse Gereformeerde Kerk." Verbum et Ecclesia 12, no. 1 (1991): 92–108. http://dx.doi.org/10.4102/ve.v12i1.1032.

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Towards healing services in the Dutch Reformed Church The position of the Dutch Reformed Church in South Africa with regard to the world wide recovery of the Church’s healing ministry is discussed. Features of liturgical healing services of other denominational churches are utilised to develop a model for the Dutch Reformed Church in Initiating this kind of public ministry.

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4

Wethmar, C. J. "Die NG Kerk en Gereformeerdheid: Gestalte en uitdagings." Verbum et Ecclesia 23, no. 1 (2002): 250–56. http://dx.doi.org/10.4102/ve.v23i1.1251.

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The Dutch Reformed Church and the Reformed tradition: expression and challenges In this article a brief analysis is presented of the manner in which the Reformed tradition finds expression in die Dutch Reformed Church in South Africa. Such an analysis presupposes answers to the questions why such an attempt is necessary and what the identity of the Reformed tradition is. These answers are suggested in the first two sections of the article. The third section contains the envisaged outline of the manner in which the Dutch Reformed Church represents the Reformed tradition. This leads to the concl

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5

Van den Belt, H. "De kerk slopen of renoveren? De vrijmaking van de plaatselijke kerken bij de oprichting (1906) en de doorstart (1909) van de Gereformeerde Bond." Theologia Reformata 62, no. 1 (2019): 7–26. http://dx.doi.org/10.21827/5c5c4b8be2d72.

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Soon after the start in 1906 the ‘The Reformed League for the Liberation of the Dutch Reformed Churches,’ experienced a deep crisis. By 1909 the League, however, remade itself under the name ‘The Reformed League for the Promotion and Defence of Truth in the Dutch Reformed Church,’ a change often interpreted as a conscious shift away from the Doleantie and Abraham Kuyper’s ecclesiology. This article argues that in 1909 the Reformed League only renounced the appeal to political power for the liberation of the churches, an appeal that Kuyper was unhappy with. During its formative period the eccle

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6

Borchardt, C. F. A. "Die Nederduitse Gereformeerde Kerk en die Suid-Afrikaanse Raad van Kerke." Verbum et Ecclesia 8, no. 1 (1987): 1–19. http://dx.doi.org/10.4102/ve.v8i1.960.

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The Dutch Reformed Church and the South African Council of Churches The General Missionary Conference which was founded in 1904 became the Christian Council of South Africa in 1936. In 1940 a founder member, viz. the Transvaal Synod of the Dutch Reformed Church withdrew from the council. In 1968 a change of name to the South African Council of Churches reflected a deeper involvement in social and political matters and it gradually also became more representative of the black Christian point of view. Despite various invitations, the Dutch Reformed Church has not rejoined the Council and relatio

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7

Hendrich, Gustav. "Vereniger en opheffer: Die Nederduitse Gereformeerde Kerk in Rhodesië (1890-2007)." New Contree 62 (November 30, 2011): 23. http://dx.doi.org/10.4102/nc.v62i0.344.

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In the missionary and church history of Rhodesia (present day Zimbabwe) the Dutch Reformed church did not concentrate exclusively on the unity of the local Afrikaner community, but also played a pivotal role in the upliftment of the indigenous population. Ever since the coming into being of Rhodesia during the 1890’s, Afrikaner immigrants had brought with them their Christian values and religion. Rhodesia being pre-eminently an Englishspeaking colony of the British Empire until 1965, the Dutch Reformed Church considered it necessary to serve its Afrikaner members, thereby acting as a stronghol

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8

Jayasinghe, Sagara. "Ecclesiastical Adaptation and Reformation: The Evolution of Dutch Reformed Urban Church Architecture in Sri Lanka (1658–1796)." Religions 16, no. 4 (2025): 529. https://doi.org/10.3390/rel16040529.

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Sri Lanka, then known as Ceylon, was ruled by three Euro-Christian colonisers for over 450 years. Alongside their pursuit of trade and wealth, these colonial powers—the Portuguese (1505–1658), Dutch (1658–1796), and British (1796–1948)—sought to establish their distinct forms of Christianity: Catholicism by the Portuguese, Reformation by the Dutch, and Anglicanism and other Protestant denominations by the British. The missionary strategies and religious policies of these European colonisers varied significantly. Unlike Catholicism, which closely aligned with the external rituals of local relig

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9

Evers, Will, and Welko Tomic. "Burnout among Dutch Reformed Pastors." Journal of Psychology and Theology 31, no. 4 (2003): 329–38. http://dx.doi.org/10.1177/009164710303100403.

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10

Strauss, Pieter. "Die Nederduitse Gereformeerde Kerk, kerkorde en onderwys." Koers - Bulletin for Christian Scholarship 81, no. 2 (2016): 27–34. http://dx.doi.org/10.19108/koers.81.2.2256.

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The Dutch Reformed Church, church order and education. From the first church order of the General Synod of the Dutch Reformed Church in 1962, it has formulated stipulations for the church and education. In this regard the Dutch Reformed Church is unique among reformed churches. The wording of this article has changed over the years, but the main content has remained the same. The Dutch Reformed Church supports Christian education as a church, but also recognizes the competence of education authorities to finalise education standards and programmes. In 1962 the order of the Dutch Reformed Churc

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11

Groenendijk, Leendert F. "The Reformed Church and Education During the Golden Age of the Dutch Republic." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 53–70. http://dx.doi.org/10.1163/187607505x00047.

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AbstractFrom the very first, the Dutch Reformed Church addressed the issue of education. If the people were to be confessionalized in a Reformed direction, then the place to start was with the young. Its greatest concern was to ensure elementary education for boys and girls in the vernacular. The Reformed primary schools were expected to impart reading and writing skills, and, above all, to instill the Reformed faith by means of school catechization. The Reformed Church continually urged the government to banish all "papist" schools and to appoint only Reformed teachers. This essay discusses t

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12

De Villiers, D. E. "The interdependence of public witness and institutional unity in the Dutch Reformed family of churches." Verbum et Ecclesia 29, no. 3 (2008): 728–43. http://dx.doi.org/10.4102/ve.v29i3.27.

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The Belhar Confession of the then Dutch Reformed Mission Church officially approved in 1986 confesses that the unity of the church should be made visible. Very little has since then come of this visible unity in the family of Dutch Reformed churches. Since 1996, however, new impetus has been given to the effort to bring about institutional unity. It has especially been in their ministries of public witness and service that these churches succeeded to a large extent to give visible and institutional expression to their unity. This would hopefully enable the churches of the Dutch Reformed family

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13

Van den Belt, H. "Synodale machteloosheid en mystieke vrijzinnigheid: Louis A. Bähler (1867-1941) en de Gereformeerde Bond." Theologia Reformata 62, no. 3 (2019): 223–40. http://dx.doi.org/10.21827/5d359594c55f2.

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The publication of Buddhist mission: ‘Christian’ barbarism in Europe, translated by Louis Adriën Bähler (18671941), a Christian anarchist and pastor of the Dutch Reformed Church, led to the founding of the Reformed League in the Dutch Reformed Church (Nederlandse Hervormde Kerk). The classis censured Bähler, but Synod rehabilitated him and therefore the orthodox Reformed within the church charged that Synod’s actions revealed its powerlessness to maintain doctrinal discipline. Bähler’s Buddhist leanings have drawn much attention. This article places Bähler’s sympathy for pietism and mysticism

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14

Kovács, Ábrahám, and László Szabó. "A Concise Assessment of Dutch Ecclesiastical and Theological Impacts on Jenő Sebestyén’s Thinking." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 68, no. 2 (2023): 89–115. http://dx.doi.org/10.24193/subbtref.68.2.07.

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Jenő Sebestyén, professor of systematic theology from Budapest, is often portrayed as the founding father of historical Calvinism in Hungary. The theological movement exhibits clearly a Dutch impact. He is often seen as a Kuyperian scholar who disseminated the famous Dutch theologian and churchman’s idea amongst Hungarian Reformed people. The current paper seeks to examine whether this statement is true in regard to his systematic theological thinking. By performing a statistical examination of the references found in his magnum opus, Református Dogmatika [Reformed Dogmatics], a surprising dis

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15

Klaassens, K. H. W. "A New Dutch Reformed Service Book." Studia Liturgica 31, no. 1 (2001): 101–12. http://dx.doi.org/10.1177/003932070103100111.

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16

Crafford, D. "Uitdagings vir die Ned Geref Kerk in Suidelike Afrika met Malawi en Zambië as illustrasiegebiede." Verbum et Ecclesia 11, no. 1 (1990): 17–32. http://dx.doi.org/10.4102/ve.v11i1.1009.

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

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17

Knoetze, Johannes J. "POWERLESS PARTNERS: ONE BEGGAR TELLING ANOTHER WHERE TO FIND BREAD." Studia Historiae Ecclesiasticae 41, no. 1 (2015): 40–55. http://dx.doi.org/10.25159/2412-4265/104.

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The relationship between the ‘powerful’ Dutch Reformed Church (DRC) and the many churches that were planted by the mission work of the DRC has always been and still is a very sensitive matter. This paper will take a historical look at the relationship over the last decade (2004-2014) between the Dutch Reformed Church in Botswana (DRCB) and the Dutch Reformed Church in South Africa, especially the Dutch Reformed Church in the northern Cape (DRCnC). It was during this time that a paradigm shift started developing in the relationship. After some socio-economic changes and ‘new’ missiological refl

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18

Harpster, Donald E. "The Reverend Joseph F. Berg: Revivalism, the Protestant Crusade, and the Mercersburg Movement." Pennsylvania History: A Journal of Mid-Atlantic Studies 91, no. 2 (2024): 127–64. http://dx.doi.org/10.5325/pennhistory.91.2.0127.

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ABSTRACT The Reverend Joseph F. Berg was pastor of First German Reformed Church in Philadelphia from 1837 to 1852. He was a revivalist in the tradition of Charles G. Finney. In addition, he was an active participant in the Protestant crusade against the Roman Catholic Church. His anti-Catholic sermons and writings contributed to the emotional atmosphere that culminated in the Philadelphia Riots of 1844. The faculty of the German Reformed Church Seminary in Mercersburg, Pennsylvania, was composed of Philip Schaff and John W. Nevin. Berg accused Schaff and Nevin of having “Romanizing Tendencies”

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19

Boesak, A. "Kan die NG Kerk vandag nog iets vir Suid Afrika beteken?" Verbum et Ecclesia 29, no. 1 (2008): 32–44. http://dx.doi.org/10.4102/ve.v29i1.3.

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This article is the edited version of the presentation held at the University of Pretoria’s “Theological Day” on January 31, 2008. It seeks to answer the question: “Can the Dutch Reformed Church still make a difference in South Africa today?” This article places this question within the wider world and African contexts, then focuses on the South African situation. It describes the South African context as one of spiritual uncertainties and confusion, political tension, economic inequalities and social unravelling, which each in the their own way and together put particular challenges before th

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20

Dobbe, Ingrid. "Requirements for Dutch Reformed Ministers, 1570-1620." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 83, no. 1 (2003): 191–203. http://dx.doi.org/10.1163/187607502x00112.

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21

van den Hurk, Jeroen. "Dutch Reformed churches in Colonial North America." Netherlands Yearbook for History of Art / Nederlands Kunsthistorisch Jaarboek Online 75, no. 1 (2025): 64–85. https://doi.org/10.1163/22145966-07501004.

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22

Strauss, Piet. "Die Kaapse NG Kerk en die Groot Trek: ’n evaluering." STJ | Stellenbosch Theological Journal 1, no. 1 (2015): 273. http://dx.doi.org/10.17570/stj.2015.v1n1.a14.

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<strong> Dutch Reformed Church in the Cape and the Great Trek: an evaluation.</strong> <br /> The reaction of the Cape Synod of 1837 of the Dutch Reformed Church and the presbytery of Graaff-Reinet of 1838 and 1840 marked the official stance of the Dutch Reformed Church (DRC) on the Trek. Both were negative about the Trek because they saw it as a revolt against the British Government. These two assemblies were, however, influenced by the negative approach of the Trek in public opinion and willingness on their side to follow and bow to the government in this regard. The Trek a

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23

Van er Watt, P. B. "Herlewing in die Ned. Geref. Kerk — 'n historiese blik." Verbum et Ecclesia 8, no. 1 (1987): 85–96. http://dx.doi.org/10.4102/ve.v8i1.966.

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Revivalism in the Dutch Reformed Church — an historic overview In the course of the history of the Dutch Reformed Church the phenomenon of revivalism is by no means an isolated occurrence — on the contrary — revivalism of this nature was triggered by similar situations throughout the world. This situation was greatly the result of the aspirations of the faithful towards a special interaction with the Holy Spirit of God together with the persistent prayer of the devout.

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24

van den Broeke, C. (Leon), and J. C. A. (Joost) Schokkenbroek. "Quo patet orbis Dei: Dutch Deputies for maritime affairs and their global network in the seventeenth and eighteenth centuries." International Journal of Maritime History 31, no. 1 (2019): 19–33. http://dx.doi.org/10.1177/0843871418824964.

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Throughout history, Dutch maritime endeavours have been sparked by political, economic, military and sociocultural factors. This article focuses on the relationship between religion and maritime entrepreneurship in the Dutch Republic during the Early Modern period, at sea and in overseas territories. For almost two centuries, the deputies of a number of classis assemblies (departments) of the Dutch Reformed Church corresponded with representatives of the Dutch East and West India Companies and with merchant associations trading with Russia, the Baltic, and the Eastern Mediterranean, but also w

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25

Van Aarde, R. B. "Die Barmhartigheidsbediening van die NG Kerk van Natal - afhanklik en eksklusief?" Verbum et Ecclesia 21, no. 2 (2000): 371–86. http://dx.doi.org/10.4102/ve.v21i2.1265.

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The ministry of compassion of the Dutch Reformed Church in Natal - dependent and exclusive?This study highlights two major concerns in the history of the Dutch Reformed Church of Natal’s ministry of compassion. The church’s work became financially too dependent on government subsidies. The work originally started off with church finances, but was later financed by government. In principle there is nothing wrong with such a partnership, but the present financial dependency will have to make room for an independent ministry of compassion. The church’s ministry of compassion was also mainly focus

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26

Murdock, Graeme. "Responses to Habsburg Persecution of Protestants in Seventeenth-Century Hungary." Austrian History Yearbook 40 (April 2009): 37–52. http://dx.doi.org/10.1017/s0067237809000046.

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This article considers responses to Habsburg persecution of Protestants in Hungary during the 1670s. Focusing on the Reformed church, it will first assess how long-established contacts with Reformed co-religionists in northwestern Europe came to provide support for Hungarians in the face of violent state repression. This will concentrate in particular on the trial and imprisonment of Protestant clergy after 1674 and on the liberation of one group of ministers in 1676, thanks to Dutch intervention. It will then consider the diverse ways in which Habsburg persecution of Hungarian Protestants was

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27

Kgatla, ST. "Ministerial formation policies of the Northern Theological Seminary of the Uniting Reformed Church in Southern Africa:." STJ | Stellenbosch Theological Journal 5, no. 1 (2020): 191–216. http://dx.doi.org/10.17570/stj.2019.v5n1.a10.

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This article investigates the theoretical and practical effectiveness of the Uniting Reformed Church in Southern Africa’s (URCSA) ministerial formation of the Northern Synod. The URCSA is part of the Reformed Movement (Calvinism) that was established by the Dutch Reformed Church (DRC) of South Africa that mainly came from the Netherlands to establish itself in South Africa and later established ethnic churches called daughter churches into existence in terms of a racially designed formula. After many years of the Dutch Reformed Church missionary dominance, the URCSA constituted its first synod

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28

Mahne, T. G. "Wie was Andrew Murray (1828-1917) in werklikheid?" Verbum et Ecclesia 20, no. 2 (1999): 369–84. http://dx.doi.org/10.4102/ve.v20i2.607.

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Murray (1828-1917) was an emissary of God. In the Dutch Reformed Church in South Africa, where he served as a full time minister for fifty eight years, he was elected Moderator six times. His influence, however, was not limited to the Dutch Reformed Church. Of the two hundred and fifty books (more than 20 000 pages) he wrote, some were translated into more than twenty languages. In spite of his intention not to write theological works, Murray was granted a doctorate degree in Theology by the University of Aberdeen in 1898. He was a man of prayer who published approximately thirty books about p

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29

de Jong, Klaas-Willem. "Dynamics in Reformed Liturgy." Church History and Religious Culture 102, no. 3-4 (2022): 439–48. http://dx.doi.org/10.1163/18712428-bja10050.

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Abstract This article introduces five contributions written by participants in the project “The Dynamics of the Classical Reformed Liturgy in the Netherlands: its Texts and their History.” After an overview of research on the Classical Reformed Liturgy in the past 125 years, this introduction offers an overview of the research taking place as part of this project. It gives a brief description of each of the articles and lists the main results. To reach further depth, research on liturgical practice appears to be especially important. Points of attention for follow-up are the relationship to ot

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30

Van der Merwe, Johan M. "Versoening en die Nederduitse Gereformeerde Kerk: Die Algemene Sinode van 1994 as baken vir ’n lewe van volheid." Verbum et Ecclesia 38, no. 3 (2017): 105–18. http://dx.doi.org/10.4102/ve.v38i3.1626.

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The Faculty of Theology at the University of Pretoria chose oikodome as a Faculty Research Theme (FRT) in 2014. This term refers to life in its fullness. The Dutch Reformed Church, as one of the partners of the Faculty, contributed to life in its fullness through the important role it played in the reconciliation in South Africa since 1986. One of the beacons on this road of reconciliation was the General Synod of 1994. It became known as the ‘Synod of reconciliation’ as a result of the visits of Mr Nelson Mandela, Prof. B.J. Marais and Dr Beyers Naudé, and the important decisions that the mee

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31

Rooden, Peter Van. "Dutch Protestantism and its pasts." Studies in Church History 33 (1997): 393–406. http://dx.doi.org/10.1017/s042420840001336x.

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The Dutch Reformed Church acquired its modern past fairly recently, at the beginning of the nineteenth century, during the first years of the new Kingdom of the Netherlands. From 1819 to 1827 the four volumes of Ypeij and Dermout’s History of the Dutch Reformed Church appeared, some two and a half thousand pages all together. The work has not fared well. Its garrulous verbosity, weak composition, and old-fashioned liberalism have been rightly denounced. Only the four accompanying volume with notes, more than a thousand dense pages full of facts and quotations, have been admired for their schol

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32

Wubs, Jacolien. "Presenting the Law: Text and Imagery on Dutch Ten Commandments Panels." Entangled Religions 7 (July 27, 2018): 78–108. http://dx.doi.org/10.46586/er.v7.2018.78-108.

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Many Dutch Calvinist churches house a Ten Commandments panel, installed in the late sixteenth or seventeenth century as part of the Reformed adaptation of the medieval Catholic church interior. In this article, the characteristic design of Ten Commandments panels is analyzed as a form of Calvinist visual culture. It suggests that these panels were primarilymade to be viewed rather than thoroughly read. The remarkably figurative Moses imagery on panels points at a divergence between the rigid Reformed theological image prohibition and the practice of the adaptation of the church interior. The p

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33

Khusyairi, Johny A. "SOCIAL IDENTITY AND EQUALITY IN A CHURCH FORMATION IN YOGYAKARTA." Patra Widya: Seri Penerbitan Penelitian Sejarah dan Budaya. 21, no. 1 (2020): 77–96. http://dx.doi.org/10.52829/pw.279.

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One of the important issues in the formation of Javanese Reformed-Christian (JRC) church was the usage of the Javanese language. The formation of the church did not only involve transplanting theological and ritual teachings of the Dutch Reformed Churches (GKN), but also the usage and the choice of registers of the hierarchical Javanese language for Javanese congregation. This article intends to examine the importance of Javanese in the formation of Javanese Reformed-Christian church in Yogyakarta. Archival sources, particularly of the GKN, were used to examine the importance of Javanese in th

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34

Coertzen, Pieter. "THE ROAD OF UNITY IN THE FAMILY OF DUTCH REFORMED CHURCHES IN SOUTH AFRICA SINCE 1994: A DUTCH REFORMED PERSPECTIVE." Scriptura 83 (June 12, 2013): 332. http://dx.doi.org/10.7833/83-0-889.

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35

Van Niekerk, A. S. ""But where's the bloody horse?" Die NG teologie in Afrika." Verbum et Ecclesia 22, no. 2 (2001): 418–33. http://dx.doi.org/10.4102/ve.v22i2.663.

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Анотація:

The relation between theology in the Dutch Reformed Church and the African world is discussed with reference to: (a) the relation between theology in the Dutch Reformed Church and science, and specifically the university with its policies; (b) the relation between science and the African world, especially as seen by African writers; and (c) the way that certain theologians in the Dutch Reformed Church have dealt with the African world and African theology. The relation between theology and praxis depends on the conception of truth held by the theologian involved. If truth is seen as the produc

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Muller, Retief. "Fear and Loathing on the Margins of Empire: Socio-religious perspectives connecting the Netherlands and South Africa before and into the South African War." Revista de História da Sociedade e da Cultura 24, no. 2 (2024): 41–61. https://doi.org/10.14195/1645-2259_24-2_2.

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Focusing especially on writings by the theologian Abraham Kuyper and the impact of two Dutch born clergymen with substantial careers in South Africa’s Dutch Reformed Church in the late 19th century, this article develops a perspective on the intertwined relationship between groups and cultural factors involving the Netherlands and South Africa during this period. This intertwined relationship went far beyond Reformed theology, but the literature produced by Reformed theologians and pastors is one area or lens through which one might perceive this relationship quite clearly. The article's thesi

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Moehn, W. H. Th. "Focus. Op de sabbat, dat is op de rustdag, trouw tot Gods gemeente komen." Theologia Reformata 62, no. 2 (2019): 162–67. http://dx.doi.org/10.21827/5ccffa92d31b2.

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Casey B. Carmichael, A Continental View: Johannes Cocceius’s Federal Theology of the Sabbath [Reformed Historical Theology 41] (Göttingen: Vandenhoeck & Ruprecht, 2019), 192 p., € 64,99 (ISBN 9783525552780). Kyle J. Dieleman, The Battle for the Sabbath in the Dutch Reformation: Devotion or Desecration? [Reformed Historical Theology 52] (Göttingen: Vandenhoeck & Ruprecht, 2019), 255 p., € 64,99 (ISBN 9783525570609).

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Meiring, P. G. J. "Sending en eenheid: ’n Perspektief vanuit die Ned Geref Kerk." Verbum et Ecclesia 12, no. 2 (1991): 292–306. http://dx.doi.org/10.4102/ve.v12i2.1041.

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Mission and unity: A Dutch Reformed perspective The decisions on church unity and ecumenical relationships, taken by the Bloemfontein synod of the Dutch Reformed Church (October, 1990) came as a welcome surprise to many and as an unwelcome disappointment to others. The importance of six resolutions adopted by synod, as well as their implications for the mission of the church, are discussed. If Christians were to fulfil their calling in this respect, the author contends, they will have to leant to look in a new way in five directions: at one another; at their own hearts; at new models for unity

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Van der Watt, J. G. "Aktualiteit? Die Ned Geref Kerk in Suid-Afrika in die lig van die situasie in Duitsland." Verbum et Ecclesia 13, no. 2 (1992): 200–220. http://dx.doi.org/10.4102/ve.v13i2.1057.

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Actuality? The Dutch Reformed Church in South Africa in the light of the situation in Germany The social and religious developments in Germany show certain clear tendencies. Secularism as well as the resulting focus on human and individual rights have influenced the relevance of the church in a specific way. These developments also had a profound influence on the morality of society. Since the same type of developments are currently taking place in South Africa, certain suggestions are made regarding the relevance of the Dutch Reformed Church in such a changing society in the light of what can

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De Villiers, D. E. "Suid-Afrika in die jaar 2000: Watter morele leiding kan die NG Kerk gee?" Verbum et Ecclesia 21, no. 1 (2000): 33–47. http://dx.doi.org/10.4102/ve.v21i1.1181.

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Анотація:

South Africa in the year 2000: What moral guidance can the Dutch Reformed Church provide? An attempt is made in the article to answer the question: What moral guidance can the Dutch Reformed Church (DRC) provide in the present South African society? Attention is given, first of all, to the room left for the DRC to provide such guidance in the new South Africa. The suitable nature and range of this moral guidance are discussed. Recommendations are also made about the style of the moral guidance and a suitable strategy for motivating the members of the DRC to fulfil their moral responsibility in

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WITMER, OLGA. "Between Compliance and Resistance: Lutherans and the Dutch Reformed Church at the Cape of Good Hope, 1652–1820." Journal of Ecclesiastical History 73, no. 2 (2022): 326–47. http://dx.doi.org/10.1017/s0022046921002190.

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The Reformed Church was the official denomination at the Dutch Cape of Good Hope. Lutheran immigrants constituted the second largest Protestant group, and received recognition in 1780. This article argues that Cape Lutherans had an ambiguous relationship with their Church. They oscillated between the two denominations, guided by personal preferences, but also due to restrictions imposed on Lutherans by the Reformed authorities. The prolonged inability to secure recognition prompted the Cape Lutherans to seek support among coreligionists in the German lands, India and elsewhere in the Dutch Emp

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van Veen, M. G. K. "De Goudse catechismus." NTT Journal for Theology and the Study of Religion 60, no. 3 (2006): 193–207. http://dx.doi.org/10.5117/ntt2006.60.193.veen.

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With the publication of the Gouda catechism in 1607 the polemic between supporters and ‘citicasters’ of the Heidelberg catechism reached a new climax. The supporters of the Heidelberg catechism perceived the Gouda catechism as an attack on the Heidelberg catechism. Their polemic against the Gouda catechism is a striking example of the arguments they used to have their catechism introduced in the Dutch reformed church. Transforming recent Dutch history, they presented themselves as the true inheritors of the reformation. According to them the Heidelberg catechism had always been an essential pa

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van der Pol, Frank. "Simon Oomius on the Elderly." Church History and Religious Culture 95, no. 2-3 (2015): 256–73. http://dx.doi.org/10.1163/18712428-09502004.

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This contribution connects the issue of spiritual leadership with the religious ideas and ecclesiastical and social environment of a seventeenth-century Dutch preacher, dr. Simon Oomius (1630–1706). Oomius represents the movement known as the Further Reformation (Nadere Reformatie), or Reformed Pietism. The focus is on his perception of old age. Through a close reading of his treatise Cierlyke Kroon, this article highlights a specimen of pastoral leadership associated with the seventeenth-century Dutch Reformed theologia ascetica. Seven qualities for his spiritual leadership can be traced: Oom

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Van den Brink, W. J. "Udemans’ visie op het zaad van het geloof bij de kleine kinderen van de gelovigen." Theologia Reformata 67, no. 1 (2024): 9–23. http://dx.doi.org/10.21827/tr.67.1.9-23.

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Dutch Reformed minister Godefridus Cornelisz Udemans (1581/82-1649) defends the thesis that children of the covenant should be baptized because, by the Holy Spirit, they have ‘the seed of faith’. Udemans employs this concept to argue 1) that children are notunbelievers; 2) that children progress in their faith, and 3) that this shows the work of the Holy Spirit in believers. Udemans often refers to Beza and argues that the whole Dutch Reformed Church agrees with this concept. The relevance of Udemans’ idea of ‘the seed of faith’, then and now, is the comfort and confidence it provides godly pa

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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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Léonard, Julien. "The French Church of Maastricht." Church History and Religious Culture 100, no. 4 (2020): 463–86. http://dx.doi.org/10.1163/18712428-bja10009.

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Abstract The French Reformed church of Maastricht, founded in 1632 following the Dutch takeover of the city, was a geographically isolated institution within the Dutch Republic. This isolation was reinforced by the city’s unique status, which allowed the public exercise of Catholicism. Within this context, and situated next to the hostile Principality of Liège, the French church had to develop survival strategies and establish relations not only with the States-General and the Walloon synod, but also with the urban authorities and the Dutch Reformed church, in order to withstand the influence

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Colijn, J. J. A. "Hoe diep is het water van de doop?" Theologia Reformata 65, no. 2 (2022): 158–77. http://dx.doi.org/10.21827/tr.65.2.158-177.

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This article reflects on the Reformed theology and practice of infant baptism from an intercultural and ecumenical perspective. It looks at the socio-cultural and ecumenical context in which the Reformed theology and practice of infant baptism emerged, and the current Dutch context in which infant baptism is practiced and the appropriation of the Reformed theology and practice of infant baptism in the Reformed Churches in the Netherlands (lib.). It then examines the ecumenical questions around the practice of ‘re-baptism’, and makes a distinction between re-baptism as related to joining an Eva

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Visser, C. "Een laatste wagonnetje of op een zijspoor? Orthodox-gereformeerden en de cultuur." Theologia Reformata 61, no. 4 (2018): 341–49. http://dx.doi.org/10.21827/5be58d25be821.

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Although the Dutch Reformed attitudes to sexuality, the role of woman, and politics, have become more liberal, the nature of their accommodating to mainstream secular culture remains unclear, for the gap with the secular moral majority on many issues is (still) large. Nevertheless, in a super-diverse society the impact of the social context continues to create differences within the Reformed circles.

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Dewulf, Jeroen. "Emulating a Portuguese Model." Journal of Early American History 4, no. 1 (2014): 3–36. http://dx.doi.org/10.1163/18770703-00401006.

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This article presents a new perspective on the master-slave relationship in New Netherland in order to complement the existing theories on the treatment of slaves in that Dutch colony. It shows how prior to the loss of Dutch Brazil, the West India Company modeled its slave policy after Portuguese practices, such as the formation of black militias and the use of Christianity as a means to foster slave loyalty. It also points out that in the initial slave policy of the Dutch Reformed Church was characterized by the ambition to replace the Iberian Catholic Church in the Americas. While the Reform

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Spohnholz, Jesse, and Mirjam G. K. van Veen. "The Disputed Origins of Dutch Calvinism: Religious Refugees in the Historiography of the Dutch Reformation." Church History 86, no. 2 (2017): 398–426. http://dx.doi.org/10.1017/s0009640717000567.

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According to historiographical convention, the experience of exile by Protestants from the Habsburg Netherlands between the 1550s and the early 1570s played a critical role in promoting confessional Calvinism in the early Dutch Republic. But there are too many problems in the evidentiary basis to sustain this conclusion. This essay traces the historiography on the Dutch Reformation in order to isolate where and why this idea emerged. It demonstrates that no specific role for religious refugees in the development of Dutch Calvinism can be found in historical writing from the late sixteenth to t

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