1,720,999 research outputs found
Hervormers wat ons nie mag vergeet nie
Get PDFContinued 2001 as 'Verbum et Ecclesia'Spine cut of Journal binding and pages scanned on flatbed EPSON Expression 10000 XL; 400dpi; text/lineart - black and white - stored to Tiff Derivation: Abbyy Fine Reader v.9 work with PNG-format (black and white); Photoshop CS3; Adobe Acrobat v.9 Web display format PDFChurch Reformers we should not forget:
On the fifth of November 1980, the Reformed Day Witness was published in
Die Kerkbode by eight theologians of the Dutch Reformed Church. The
Witness, as it became known, soon had storm clouds gathering in the
church, because of it's content. It was a wakeup call to the church about
it's prophetic call, it's guidance to government and it's role in
reconciliation. Many ministers and members of the church supported The
Witness while church leadership was mainly against it. In the end The
Witness was silenced but the seed were sown. Many ministers and church
members now knew that the Dutch Reformed Church had to take a new
approach with regard to it's prophetic call and it's role in society. When
we look back over what happened in the past seventeen years, history tells
us that these men were prophets of their time, men that we must not forget.http://explore.up.ac.za/record=b102527
Die aanvangsjare van die Nederduitse Gereformeerde Gemeente van Utrecht en kerklike verskeurheid (Afrikaans)
Get PDFDissertation (MTh(Theol))--University of Pretoria, 2010.The title of this dissertation is “The early years of the Dutch Reformed Congregation of Utrecht and churchly Disruption” The decistion to associate with the Cape Reformed Church, was already taken at the foundation meeting of the congregation on 19 November 1854. This, however, was not as simple as meets the eye. The first inhabitans of course knew no other church than the Dutch Reformed Church. When crossing borders on their trek from the Cape Colony, they did not only take with them the Bible in the wagon box; they also remained members of the Dutch Reformed Church. From the diary of Erasmus Smit (the only person who accompanied the Great Trek as minister of religion), it is clear that he was a loyal supporter of the Dutch Reformed Church. He was very fond of following the tracks of the Dutch Reformed Church very closely, as far as the organisation and order of church affairs were concerned , not only regarding the organisation and order of church affairs, but also the devotion to the same confession of faith illustrates unity with the Cape Mother-church. The first years reflect a time of great turbulence on churchly as well as political terrain. This was a time during which the church was right in the midst of the battle for Liberalism. Fundamental truths, such as the virgin birth of Christ and other vital believes were under strong criticism and doubt. Therefore the importance of this subject is taken into serious discussion. The conflict around the confession is also adressed. This is the quia – viewpoint was accepted; the viewpoint that confession was accepted , “because it is in line with Scripture”. This viewpoint directly opposes the more liberal quatenus – vieupoint, which adheres to the articles of faith , “in as much as they agree with the Word of God.” These also were times of immense political conflict. The Boer Republics stood by the opinion that they also wanted to be free of the church living under British Colonial rule. These were all contributing factors to the final rift in church ranks. In such a turbulent world, the young Utrecht congregation had to find her way. The congregation was heavily blamed for her decision to stand by her choice of connecting to the Cape Dutch Reformed Church. The Reverant Frans Lion Cachet, first minister to the Utrecht Congregation, would play a leading role in this regard. His contribution is therefore discussed in detail. From the above - mentioned , the reasons for church division are clearly observed. Valuable lessons are learned on how to address similar divisions of the present and how they can be overcome.Church History and Church Policyunrestricte
Die beskuldiging van vrysinnigheid teen die Nederduitsch Hervormde Kerk : ʼn Herinterpretasie van die teologiese diskoers (1842 - 1894)
Get PDFDissertation (MTh)--University of Pretoria, 2018.In this study the accusations of theological liberalism made against the Nederduitsch Hervormde Kerk van Afrika is tested to see if they are historically and theologically justified.
Four incidents, namely the establisment of the Hervormde Kerk in 1842, the schism of the Gereformeerde Kerk van Suid-Afrika in 1859, the schism of the Dutch Reformed Church in the Transvaal in 1865, and the failed church unification of 1885 are trawled for a sign of theological liberalism.
The only justifiable occurence of theological liberalism found in this period is in 1865 when the Rev. Dirk Van der Hoff repudiated the Canons of Dordt and the teaching on the election.
It is found that the Hervormde kerk is not a liberal church, but a church that harbours a certain theological diversity. Furthermore it is concluded that a single occurence (in terms of Rev. Van der Hoff) fundamentally influenced South African ecclesial historiography regarding the Hervormde Kerk and it’s supposed theological liberalism.Suid-Afrikaanse Akademie van Wetenskap en KunsChurch History and Church PolicyMThUnrestricte
Die invloed van sekularisasie op die Nederduitse Gereformeerde Kerk : ’n Kerkhistories-sosiologiese perspektief
Get PDFThesis (PhD)--University of Pretoria, 2014.Sekularisasie het as samelewingsverskynsel ’n onafskeidbare deel van die hedendaagse
lewensfilosofie geword. Kenmerkend hiervan is dat religieuse diskoerse en –instellings se
invloed binne die moderne samelewing merkbaar verminder het. In Suid-Afrika, soos elders,
hou die liberale demokrasie die openbare terrein leeg van godsdiens deurdat
samelewingsinstellings van religieuse instellings se invloed geskei word. So word die
reikwydte van geïnstitusionaliseerde godsdiens in Suid-Afrika ingeperk. Hierdie strukturele
sekularisasie verander ook die NG Kerk se plek binne die sosiale opset van Suid-Afrika.
Samelopend met strukturele sekularisasie vind die sekularisering van die sosiale kultuur ook
plaas. Die omvang hiervan hang af van die sosiale betekenissisteme wat die persepsies van
mense beïnvloed. Westerse Individualisme wat in die populêre humanistiese mensbeskouing
gewortel is, bied as betekenissisteem die ideale teelaarde vir sekularisasie. Hierdie
betekenissisteem se prioriteite van persoonlike vryheid, privaatheid, selfstandigheid, vryheid
van keuse en die strewe na persoonlike welvaart is ook merkbaar in die NG Kerk-lidmate se
lewe. Dit is in die verwesenliking van hierdie prioriteite dat die moderne mens menslike
sekuriteit vind wat die ‘noodsaaklikheid’ van godsdiens in gedrang bring. Die siening dat die
moderne mens vry is van kerklike dogmas as reël vir lewe en denke word deur hierdie
betekenissisteem aangehelp. Sodoende verval religie in die samelewing en word die deur vir
sosiale pluralisme waarin diverse kulturele- en lewensbeskouings erken en gelykgestel word,
geopen. Dit veroorsaak dat die NG Kerk se invloed ten opsigte van die vestiging van
godsdienstige waardes in die huidige pluralistiese samelewing van Suid-Afrika verminder en
daarom het die kerk se godsdienstige beginsels min effek op openbare opinies. Daar is ook ’n
toenemende ongeërgdheid teenoor die offisiële kerk omdat die moderne mens skynbaar al
minder daarin ’n bron van persoonlike identiteit vind. So lei sekularisasie tot ’n
geloofwaardigheidskrisis omtrent bekende religieuse betekenissisteme.
Sekularisasie laat egter nie religie as verskynsel geheel en al verdwyn nie, maar omvorm wel
die bekende en tradisionele vorme van godsdienstigheid. As gevolg van sekularisasie word
godsdiens toenemend verskuif na die private sfere van die samelewing, soos die gesin of die
moderne individu as sulks. Die betekenis van godsdiens word beperk tot die private sfeer en
persoonlike psige. Die sin van godsdiens in die private ruimte hang af van die individu se
soeke na vervulling en persoonlike sekuriteit. Godsdiens in hierdie sfere word ook al hoe
minder geaffekteer deur die disintegrasie van die verhouding tussen religieuse instellings en
ander sosiale instellings. Hoewel die offisiële NG Kerk steeds van belang geag word, staan lidmate se persoonlike
religie egter al meer los van die kollektiewe geloofspraktyk. Die fokus op die partikuliere
eerder as die kommunale verhoog die voorkoms van godsdienstige pluralisme wat ook die NG
Kerk as godsdienstige instelling omvorm. Dit lei daartoe dat die verbreiding van ’n veelvoud
van geloofsoortuigings en –praktyke ook in die NG Kerk merkbaar word. Die NG Kerk se
gereformeerde identiteit kom as gevolg van hierdie omvorming onder druk. Die
sekulariserende krag van godsdienstige privatisering en gevolglike individualisering omvorm
die bekende religieuse konstrukte en praktyke van die NG Kerk.English: The phenomenon, secularisation, has become an inseparable part of the modern life philosophy. It is characterised by the diminishing influence of religious discourses and – institutions on modern society. In South Africa, as elsewhere, liberal democracy keeps the public domain clear of religion by separating civil institutions from the influence of religious institutions. In this way the influence of institutionalised religion in South Africa is repressed. This structural secularisation has changed the previously dominant position of the Dutch Reformed Church within the social setup of South Africa. Conjunctive to structural secularisation modern day social culture is also being secularised. The extend to which social secularisation influences people’s lives depends on the type of social meaning system that has been internalised in the individual through the process of socialisation. Western Individualism, rooted in popular humanism, has not only become a dominant social meaning system in South Africa, but is also best linked to the process of social secularisation. The priorities of this meaning system are well known and play a significant role in the lives of the DR Church’s congregants as well: personal freedom, privacy, emancipation of the self, freedom of choice and to strive for personal affluence. In the actualisation of these priorities the modern individual finds existential security that compromises the ‘necessity’ for religion as such. The view that the modern individual is liberated from ecclesiastical doctrine as regulatory for personal life and reason typifies Western Individualism. As a result religion declines in society. Consequently social pluralism, characterised by the toleration and equalisation of diverse cultural and philosophical ideations, emerges in society. Therefore, the DR Church’s influence on public opinion and its ability to establish religious values in broader society, have declined considerably within the present day pluralistic society of South Africa. Indifference to the official church is growing for the apparent reason that modern day people find lesser personal identity therein. This working of social secularisation leads to a legitimacy crisis concerning established religious meaning systems. Ironically religion as phenomenon doesn’t disappear altogether because of the secularisation of society. Secularisation actually transposes well-known, traditional forms of collective religion. Religion is sidelined to the private spheres of society, such as the nucleus family or the modern individual itself. The meaning of religion is relevant only to that sphere and the personal psyche. The relevance of religion in these private spheres depends on its ability to fulfil the individual’s need for personal wellbeing and security. Religion in the private sphere is less affected by the disintegration of the relationship between religious institutions and other social institutions. Although members still consider the official DR Church as important, their personal religiosities are becoming more detached from the church’s collective doctrine and practices. The focus of congregants on particular rather than communal religious experiences increases religious pluralism within the DR Church that transforms it institutionally. Within the church different personal beliefs and practices of religious nature proliferate. This situation challenges the reformed identity of the DR Church. The secularising effect of religious privatisation and individuation transposes the familiar religious constructs and practices of the DR Church.lk2014Church History and Church PolicyPhDUnrestricte
Ministry to political prisoners on Robben Island (1960 - 1990) : a Church History approach
Get PDFDissertation (MA)--University of Pretoria, 2016.I have read many articles and seen many stories about Robben Island. What I find
lacking in these articles and stories is the role played by the church in relation to ministry
to political prisoners.
Given my own experience as a political prisoner on Robben Island, I am of the view that
this subject should be explored and told.
As implied in the title, this study will focus on the period covering three decades (1960-
1970, 1971-1980 and 1981-1990). These periods will be considered separately and
collectively.
Background
A brief background information about Robben Island as a maximum security prison will
be provided here. Furthermore, the categories and affiliations of political prisoners are
explained. Lastly, detail relating to existence of different religions is discussed.
Problem Statement
The role played by the church in ministry to political prisoners on Robben Island between
1960 and 1990.
Methodology
This study makes use of oral history by way of interviews and other sources such as
questionnaires, records, etc. to generate data from, among, others:
1. Political prisoners incarcerated during the period stated above.
2. Chaplain(s) who served during this period.
3. Prison Official(s) who served during this period Archived material relating to ministry to political prisoners covering this period will be
inspected.
Findings
In the introduction of his book The Changing Shape of Church History, Justo L. González
(2002:1) starts by asking the question: "where is the cutting edge of church history?" My
expectation is that the findings of this study, as they are stated here, would illustrate the
cutting edge of the church history on Robben Island.Church History and Church PolicyMAUnrestricte
Towards an understanding of dispensationalism before John Nelson Darby : a transition from Disregard to Dialogue
Get PDFThesis (MTh (Systematic and Historical Theology))--University of Pretoria, 2023.The broad aim of this study is to recognize the instances where dispensational concepts arose throughout church history in order to dispel the common belief that dispensationalism is a modern phenomenon. The research highlights the various instances where dispensational concepts or ideas arose in church history prior to John Nelson Darby (1800-1882). This research was used as a basis to dialogue with the ministers of the Dutch Reformed Churches in Pretoria, South Africa, in order to form a model and bridge for others in cities and suburbs seeking to form partnerships and relationships with their own local Dutch Reformed Ministers.Dr. Frank Shayi (Langham Institute for Expository Preaching in Africa)
Venetia Sanders (Wife of Student)Church History and Church PolicyMTh (Systematic and Historical Theology)UnrestrictedFaculty of Theology and ReligionSDG-04: Quality Educatio
'n Kerkhistoriese ondersoek na die onwikkeling van die kalendriese aspekte van die paasfees binne die Christendom in die eerste drie eeue N.C
No full textThesis (PhD)--University of Pretoria, 2017.The thesis researches the development of the Calendrical Aspects of the Passover within Christianity
of the first three centuries AD. It presents the different Calendrical systems, their reason why
different Calendrical systems developed and which of the systems had an effect on the development
of the Calendrical Aspect of the Passover.
The Passover consist out of different liturgical elements, which portrays into six different aspects.
The Calendrical Aspect is one of these aspects. Because it consists out of Liturgical Elements,
development could be analysed and researched as mimetically or etiologically based development.
In general there are two main foundations on which the development is based, namely the Law or
Old Testament and the New Testament, specifically the chronology of Jesus' crucifixion. The
development can generally be traced within the parameters of the different groups' view and
authority they granted to these two bases.
Christianity developed within a specific era, within a specific sociological environment. The most
important basis which is taken into consideration is its origin from Judaism and Jewish background.
Christianity mainly developed from the Enochite Judaism and was vehemently opposed by the
Hasmonite Judaism. These two opposing forces evolved into two perpetual conflicting parties,
namely the Rabbinic Judaism and the developing Christianity. The different groups' calculation of
the Passover Calendrical Aspects was multifariously linked to their relationship towards this
Christian-Judaic animosity.
The Passover actually consist out of two discernable feasts, namely the Pascha and the Feast of the
Unleavened Bread. These two combined feasts originated as an eight day feast. The Feast of the
First Fruit is a separate feast, independent from the Passover, but connected through its Calendrical
Aspects. It serves as an important clue in the analysis of the development of the Passover's
Calendrical Aspects, but does not form part of the Passover.
Although traces of the Passover during the first two centuries could be detected, the controversy
regarding the calculation of the Passover generally developed during the second half of the second
century AD. It is called the Quartadecima Controversy. The controversy is portrayed as consisting
out of three stages, but its aftermath lasted throughout the third century AD. Within this controversy
two main groups aroused, namely the Quartadecimans and the Anti-Quartadecimans. The
Quartadecimans generally calculated the commencement of the Passover on 14 Abib. The Anti-
Quartadecimans used the 14th Abib as beacon from which to calculate the Passover, but celebrated it
on the weekend or second weekend after 14 Abib. Within these two groups, a variety of streams
developed with various ways of calculating the commencement and duration of Passover. Due to
the development of the two groups and various streams within them, one cannot claim an authentic
or normative calculation of the Passover date and duration thereof.Church History and Church PolicyPhDUnrestricte
Africanization within the URCSA : a critical focus on how the Church Order relates to African Marriages
Get PDFDissertation (MA)--University of Pretoria, 2014.Since the advent of the Christian faith in Africa in general and in South Africa in particular, there has been tension in the Christian of African descent. This tension is fuelled in my belief by the fact that the Christian believe system seems comfortable only when it has a monopoly over what is perceived to be truth or knowledge. It is argued in this research project that this hunger for monopoly over the truth can also be detected in western epistemologies. The current context is one which asks that we acknowledge that the Christian faith is flourishing in the global South. This therefore has significant challenges for a faith that wants to consistently insist in her own determination without learning from those wells of knowledge on the continent. The question of Africanization therefore abounds. It is in the light of this that this research explores the question of church polity within the URCSA and checks if it does in fact respond to the issue of Africanization. Church polity is a sub subject within the ambit of ecclesiology. In other words, it relates to those issues that gives meaning to the management and administration of a particular church. The church order is been investigated and it is concluded that this, while being a local element, speaks to the broader aspect of Christianity not been conducive to learn from Africa.
The subject of African marriages is lifted up as a catalyst for Africanization in the local church. African marriage is an important element in the life of the African Christian. I believe that it is for this very reason that some mention of it is made although in passing and not informed by a genuine concern to learn from the African. A number of misconceptions are pointed out in the understanding of African marriages. With regard to the positives, issues of lobola are brought to the fore to thwart the misconceptions. It is found that there is nothing that positively help a conversation on African marriages in the church order. Since the URCSA is an offspring of the DRCA, it is found that nothing substantially has changed with regard to the perception of African marriages. In fact what the Christian attitude did was to create a buffer between itself and these African knowledge systems. In the end the monopoly over the truth by the west is chastised and reference is made to African proverbs and myths which are aimed ad ameliorating truth within the African context. Contrary to the west and her faith where truth is dogma, we realize that within the African context and space, truth is arrived at in the meeting of different worlds as poignantly articulated by some African proverbs. This research ends on a sad note that laments the lost opportunities between Africa and the world. It also realizes that these lost opportunities are intentionally being ignored by those who claim to have a monopoly on the truth. Having said all of these, this research realizes that the question of Africanization cannot and must not be left to those who continue to engage this subject from a point of view of having a monopoly over truthtm2015Church History and Church PolicyMAUnrestricte
Kenmerke van ‘n kerkorde van betekenis vir ‘n geloofsgemeenskap in ‘n postmoderne konteks
Get PDFThesis (D.Div)--University of Pretoria, 2015.Postmodernity changed the function, content and structures of church orders. This is a reality that cannot be denied by faith communities.
New possibilities arise. Every absolute truth can be formulated in a different way. Multiple truths suggest multiple possibilities. Plurality does not create chaos and risks anymore, but implies richness. Success and achievement have become relative to relations and the meaning of relationships. Individuals and small groups have discovered their own worth and identity. The disgust for rules has become the energy for the venture into new meaning.
According to Bauman, the choice for humanity, including the church, is between ethics and morality. The individual s responsibility to every Other is clear. Respect for diversity is the challenge. A new search for identity and meaning, as found in relationships is what characterises our time. Rules will not be of any help; the understanding of every Other s story is important.
The concepts to take into consideration are meaning, integrity, relativity, diversity, communication, justice and identity.
A church order of meaning should have the following characteristics: room for experimentation, complementary straights, room for people to be heard, authority carried by truth, a liturgical character, minimum geographical limits, room for diversity, structures that serve and an open view on offices.Reëls, en dus kerkordes ook, se funksie het in n postmoderne wêreld nuwe inhoud, gestalte en betekenis gevind. Dit is n werklikheid waaraan geloofsgemeenskappe nie kan ontkom nie.
In n postmoderne wêreld het nuwe moontlikhede na vore gekom. Elke absolute waarheid kan anders geformuleer word. Meervoudige waarhede veronderstel meervoudige moontlikhede. Pluraliteit skep nie meer verwarring en risiko s nie, maar veronderstel rykdom. Vooruitgang, sukses en prestasie word gerelativeer. Dit word onder die metaforiese verhoudings-mikroskoop geplaas en gemeet aan die relasionele betekenis daarvan. Individue en klein-groepe ontdek n eie waarde en identiteit. Die ontnugtering met reëls, instellings en strukture word die energie waarmee voor begin word in die soeke na betekenis.
Postmoderniteit het, volgens Bauman, die mens, en daarmee ook die kerk, voor n keuse tussen etiek en moraliteit te staan laat kom. Die individu en individuele groep se verantwoordelikheid vir elke Ander staan helder uit. Ruimte en respek vir diversiteit daag die kerk uit. n Nuwe soeke na identiteit en roeping, soos gevind in verhoudinge van betekenis, is die eis van die tyd. Voorskrifte gaan nie van veel hulp wees nie. Die verstaan en vertaal van elke Ander se verhaal is nou belangrik.
Die konsepte wat verreken moet word in die formulering van n kerkorde is betekenis, integriteit, relatiwiteit, diversiteit, nie-liniariteit, vinnige kommunikasie, geregtigheid, identiteitsvorming, en die verwagtinge wat aan geloofsgemeenskappe gestel word.
n Kerkorde wat van betekenis sal wees, sal die volgende kenmerke in wisselende grade vertoon: ruimte vir eksperimentering, n komplementêre karakter, ruimte en tyd vir egte luister, n gesag wat deur waarheid gedra word, n aanbiddingskarakter, minimum geografiese aanduidings, ruimte vir diversiteit, diensbare strukture en n ruimer ampsbeskouing.tm2016Church History and Church PolicyD.DivUnrestricte
A comparison between the time of the Belgic confession and the Korean Church (with reference to martyrdom and persecution)
Get PDFDissertation (MA(Theol))--University of Pretoria, 2011.This study presents a comparative approach between the time of the Belgic Confession and of the Korean Church under Japanese rule. Both the early Low Countries and Korea received Protestantism through martyrdom and persecution. During the sixteen century the Low Countries were under the Spanish rule. The Low Countries were deeply influenced by the Reformation. Many historians have noted that the people in the Low Countries suffered persecutions on the basis of their nationality and religious beliefs by the Roman Catholic Church and the Spanish government. The heroes of the Low Countries were William of Orange, the political leader of his native country, and Guido de Bres a religious leader. William of Orange, and his son, Maurice of Orange, accomplished their country’s political independence with outstanding leadership. Guido de Bres was a travelling preacher who preached the gospel in the Low Countries. He drafted the Belgic Confession. It is authorized as one of the most wonderful Reformed confessions. Korea received the gospel through the Western missionary R. J. Thmoas. Korea was under Japanese rule since the end of the nineteen century. Korean Christianity helped the Korean people when the Koreans were oppressed. From the late 1920s, the Japanese forced Koreans in Shinto Shrine Worship. Shinto Shrine Worship was the worship of the King of Japan. The Korean people could not accept Shinto Shrine Worship. Korean Christians judged Shinto Shrine Worship to be idol worship and opposed it. However, Korean Protestants abandoned their faith, due to the Japanese’ threat of military power. Some pastors resisted Shinto Shrine Worship. Pastor Joo Ki-Chul was a leader of the resistance and died for his faith. There are similarities and differences between the struggle of the Low Countries and Korea. Both the early Low Countries and early Korean Church produced spiritual martyrs like Guido de Bres and Joo Ki-Chul. They were martyrs, patriots and preachers. In both countries Christians faced horrible persecutions by the ruling tyrants. But while the Low Countries struggled for their independence to the end, most Korean Christians had to desert their faith in the face of continued pressure from the Japanese. In spite of this some Korean Christians remained strong till the bitter end. The Low Countries’ religious persecution came to an end, but North Korea’s Christians are still suffering under the communist regime. In spite of terrible persecution by the communist government, there are many Christians in underground churches who long for religious and political freedom.Church History and Church Policyunrestricte
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