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1
Kgatla, ST. „Ministerial formation policies of the Northern Theological Seminary of the Uniting Reformed Church in Southern Africa:“. STJ | Stellenbosch Theological Journal 5, Nr. 1 (10.06.2020): 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 in 1994 after the demise of apartheid. It was only after this synod that the URCSA through its ministerial formation tried to shake off the legacy of colonial paternalism and repositioned itself to serve its members; however, it fell victim to new ideological trappings. This article is based on a study that traces some basic Reformed practices and how the URCSA Theological Seminary of the Northern Synod dealt or failed to deal with them in its quest for the ideal theological ministerial formation.
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Strauss, Pieter. „Die Nederduitse Gereformeerde Kerk, kerkorde en onderwys“. Koers - Bulletin for Christian Scholarship 81, Nr. 2 (31.10.2016): 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 Church on education also stated that the church would work on the Protestant character of the Afrikaner people. From 1990 onwards these words were omitted. The church nevertheless feels that education will allways be imbricated in a certain culture. In synodical resolutions in recent times the Dutch Reformed Church has recognized the calling of the South African state to subsidize all education enterprises that meet certain purely educational standards. Vanaf sy eerste kerkorde in 1962 koester die Algemene Sinode van die Nederduitse Gereformeerde Kerk die ideaal van nie-kerklike Christelike onderwys. Met sy kerkordelike bepalings oor die kerk en onderwys, is die Nederduitse Gereformeerde Kerk uniek onder gereformeerde kerke. Die bewoording van hierdie artikels het deur die jare verander, maar die hoofsaak het dieselfde gebly. Die Nederduitse Gereformeerde Kerk steun Christelike onderwys vanuit sy kerklike hoek, maar erken die interne bevoegdheid van onderwysinstellings om onderwysinhoude en standaarde te finaliseer. In 1962 het sy kerkorde bepaal dat die Nederduitse Gereformeerde Kerk hom beywer vir die Protestants-Christelike karakter van “ons volk”, die Afrikanervolk. Die uitsondering van “ons volk” is sedert 1990 egter weggelaat ten gunste die erkenning van alle kulture in die onderwys. In sinodebesluite van die afgelope tyd ondersteun die Nederduitse Gereformeerde Kerk die standpunt dat die Suid-Afrikaanse staatsowerheid onderwys alle lewensbeskoulik gerigte instansies subsidieer.
3
Alsemgeest, Liezel, Kobus Schoeman und Theo Swart. „Nabye aftrede: Predikante se belewing van hul gemeente, persoonlike welstand en finansies“. STJ | Stellenbosch Theological Journal 2, Nr. 2 (31.12.2016): 93–110. http://dx.doi.org/10.17570/stj.2016.v2n2.a05.
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Imminent retirement: Pastors’ experience of their congregation, personal well-being and financesThe provisions of pastors to congregations is of great importance to the Dutch Reformed Church and its congregation. To retire is a complex process of transition affecting various aspects – among others psychological, spiritual and financial aspects. According to current estimates, more than half of the full-time pastors in the Dutch Reformed Church could retire within the next fifteen years. A quantitative online survey was conducted amongst pastors who will retire in the near future, their experience of their congregation, personal well-being and financial prospects before and during retirement was taken into account. For the first time research provides insight into what will happen in churches when a pastor retires. The information should provide valid conclusions and recommendations can be made regarding the demand for pastors (and students?) in order to plan for effective ministry within churches.
4
de Graaf, Gerrit R. „Religion or Culture? Change among the Papuans in the Upper-Digul Area, 1956–1967“. Itinerario 36, Nr. 1 (April 2012): 71–90. http://dx.doi.org/10.1017/s016511531200037x.
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In August 1958, Meeuwis Drost (1923-86) was the first missionary for the Gereformeerde Kerken in Nederland (Vrijgemaakt), or Reformed Churches in the Netherlands (Liberated) to start proselytising among the Papuans of the Upper-Digul area in Netherlands New Guinea. He later recalled how that day: “I simply started with Genesis one. And they listened!” Drost finished teaching the entire Old Testament within one year. To start at the beginning seems logical and is in fact the approach used by most missionaries of the Liberated churches. Transfer of religious and cultural knowledge was seen as an important aspect of their work, especially with an illiterate audience. The Protestant religious landscape in the Netherlands had fragmented heavily during the nineteenth century. Two secessions from the Dutch Reformed Church in 1834 and 1886 led to the formation of the Reformed Churches in the Netherlands in 1892. Its tendency to depose those who refused to adhere to its theological views resulted in the Vrijmaking (Liberation) in 1944. Although the Liberated churches were one of many Protestant branches, they were very secure in their own theological views. Consisting of exclusive political, religious, educational and even recreational organisations they formed a mini-pillar in Dutch society.
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Julius, Elize. „Identity, Unity and Historiography: The Piketberg Ecclesial Narrative Revisted“. Religion and Theology 16, Nr. 1-2 (2009): 53–66. http://dx.doi.org/10.1163/156973109x450000.
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AbstractThe aim of this essay is to develop a critical assessment of the history of the family of Dutch Reformed churches in Piketberg. The purpose of this is to determine a more adequate theological framework for the deconstruction of the traditional ecclesiological and socio-cultural anthropologies as a first step in the process of establishing sound ecclesiological and socio-cultural relations in the ongoing process of being church. Within this ecclesiological exploration, the focus will be on the schism within the once one Reformed congregation of Piketberg into three separate congregations and specifically on the unique understandings of the reasons for the divide along racial lines. The emphasis for this study is on the theological accountability of the church and all her members, with a specific emphasis on theological identity within the Reformed church in South Africa. The case study will thus focus on the stories of one particular place in the hope of raising more general ecclesiological questions of identity, culture and race.
6
Wethmar, C. J. „Die NG Kerk en Gereformeerdheid: Gestalte en uitdagings“. Verbum et Ecclesia 23, Nr. 1 (06.09.2002): 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 conclusion that the contribution which this church could strive to make to the church scene in South Africa is to promote the combination of the faith dimensions of knowledge, experience and obedience which is characteristic of the Reformed tradition.
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Hiebsch, Sabine. „The Coming of Age of the Lutheran Congregation in Early Modern Amsterdam“. Journal of Early Modern Christianity 3, Nr. 1 (01.01.2016): 1–29. http://dx.doi.org/10.1515/jemc-2016-0001.
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AbstractContrary to most of the German Lands of the Empire, Lutherans in the Low Countries were a religious minority. In order to establish a congregation in the nascent Dutch republic the Amsterdam Lutherans had to manoeuver between a non-Lutheran authority, the public Reformed Church with the most rights and the highest visibility and other religious minorities. This article describes the influencing factors that helped the Lutherans in this ongoing dynamic and vulnerable process of negotiation. It shows how experiences made by the first generations of Dutch Lutherans in Antwerp were important for the choice to start as a house church. It further explores the international connections of the Amsterdam Lutherans, especially with Scandinavia, that eventually made it possible for them to own two big, publicly visible churches, while still being a religious minority.
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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, Nr. 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 two major opportunities (namely, the Synod of Dort and the Treaty of Munster) to strengthen the positions of the Reformed schools and of the Reformed Church in the seventeenth-century Dutch Republic. For several reasons the Reformed "public" Church never became the church of all. School catechization was in all probability not the hoped-for popularizer of the Reformed faith.
9
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, Nr. 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” in their writings, which resulted in heresy trials. He left the German Reformed Church to become a minister in the Dutch Reformed Church in Philadelphia. Later, he became the Professor of Polemic and Didactic Theology at the Dutch Reformed Seminary in New Brunswick, New Jersey.
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Krijger, Tom-Eric. „Was Abraham Kuyper een fundamentalist? Het neocalvinisme langs de fundamentalistische meetlat“. NTT Journal for Theology and the Study of Religion 69, Nr. 3 (18.07.2015): 190–210. http://dx.doi.org/10.5117/ntt2015.69.190.krij.
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This article aims to assess whether Dutch theologian Abraham Kuyper (1837‐1920) and his adaptation of Calvinism into a systematic theological, political and social ideology, known as ‘neo-Calvinism’, can be rightfully associated with ‘fundamentalism’. First, the article outlines the constitutive elements of neo-Calvinism: the concepts of antithesis, presumptive regeneration, sphere sovereignty, common grace, ecclesial multiformity, and organic Scriptural inspiration, the differentiation between the church as organism and as institute, the erasure of a theocratic fragment in the Belgic Confession, and the idea that Calvinism is the ‘core element’ of the Dutch national character. Second, it applies recent literature on fundamentalism to neo-Calvinism and the development of the neo-Calvinist movement. Although, as this article concludes, the neo-Calvinist movement did have some ‘fundamentalist’ features, neo-Calvinism in itself did not inevitably lead to what Jan Buskes has called ‘the triumph of fundamentalism’ at the synod of the Reformed Churches in Assen in 1926.
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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 scholarship. Protestant academic ecclesiastical history prefers to trace its origin to the founding in 1829 of its scholarly journal, the Nederlands Archief voor Kerkgeschiedenis, by the two first occupants of the newly founded chairs for Church history at the universities of Leiden and Utrecht.
12
Mahne, T. G. „Wie was Andrew Murray (1828-1917) in werklikheid?“ Verbum et Ecclesia 20, Nr. 2 (10.08.1999): 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 prayer. Murray, a mystic and peifectionist, was reared in an extremely legalistic home. As a student he joined the Secor Dabar association which was an offspring of the legalistic Reveil movement in the first half of the nineteenth century. At the age of roundabout 65, Murray was impressed by the writings of William Law (1686-1761), which fitted his mindset like a glove. But who was Andrew Murray actually? Other similar questions concerning his influence in the Dutch Reformed Church are equally important. First and foremost however: Who was this man? Was he possibly a "tossed salad" theologian? Still today we find traces of Murrayism in the Dutch Reformed Church. Fortunately his full-time service of fifty eight years has left behind a positive heritage of Scottish Calvinism.
13
Oomen, Barbara, und Niels Rijke. „The Right To Be Different: Homosexuality, Orthodoxy And The Politics Of Global Legal Pluralism In Orthodoxprotestant Schools In The Netherlands“. Journal of Law and Religion 28, Nr. 2 (Januar 2013): 361–99. http://dx.doi.org/10.1017/s0748081400000084.
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In the summer of 2011, Dutch teacher Duran Renkema was dismissed from the orthodox Reformed school in Oegstgeest because he had left his wife and family, and decided to openly live together with his boyfriend. In the court case that followed, the judge ruled that the publicly funded denominational school did not have the right to dismiss a teacher who otherwise functioned well, merely because of his sexual identity. In collecting funds so it could take the case to the Equal Treatment Commission, the Dutch gay rights organization Coc emphasized that this was the first time that a teacher at a religious school publicly dared to contest his dismissal.Although the teacher himself also initially threatened to put the issue before the Equal Treatment Commission (ETC), he later withdrew the case, stating, “my family, partner and I need rest to come to terms with what happened.” He indicated that he hoped that “the discussion and dialogue in the Reformed churches will not come to a halt here, but that they will take this opportunity to show the gay community in the Netherlands that the message in the Bible is one of love.
14
De Villiers, D. E. „Suid-Afrika in die jaar 2000: Watter morele leiding kan die NG Kerk gee?“ Verbum et Ecclesia 21, Nr. 1 (06.08.2000): 33–47. http://dx.doi.org/10.4102/ve.v21i1.1181.
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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 society.
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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 represented in the Dutch Republic, England, France, and in Hungary, and what this reveals about the international Reformed community toward the end of the confessional age. It will then assess the role of persistent but shifting memories of this era of martyrs and liberators in the later development of Hungarian Reformed identity.
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Koffeman, Leo J. „‘Ecclesia Reformata Semper Reformanda’ Church Renewal from a Reformed Perspective“. Review of Ecumenical Studies Sibiu 7, Nr. 1 (01.04.2015): 8–19. http://dx.doi.org/10.1515/ress-2015-0002.
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Abstract With a view to the theme of Church renewal, this article explores the role of a wellknown and popular phrase in the Reformed tradition within Protestantism, i.e. ecclesia reformata semper reformanda (‘the reformed Church should always be reformed’). Is this a helpful slogan when considering the pros and cons, the possibilities and the limitations of Church renewal? First, the historical background of this phrase is described: it is rooted in the Dutch Reformed tradition, and only in the twentieth century was it widely recognized in Reformed circles. Against this background the hermeneutical problem, linked with the principle of sola Scriptura, is presented, and put into an ecumenical perspective: the Church as grounded in the gospel. Finally, the article focuses on Church polity as an important field of renewal, taking into account Karl Barth’s interpretation of this phrase. From this perspective, a balanced and ecumenical approach of Church renewal is possible.
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Spohnholz, Jesse, und Mirjam G. K. van Veen. „The Disputed Origins of Dutch Calvinism: Religious Refugees in the Historiography of the Dutch Reformation“. Church History 86, Nr. 2 (Juni 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 the mid-nineteenth century. Only in the late nineteenth century, during a debate about the role of the Dutch Reformed Church in the Netherlands, did the experiences of religious refugees come to take on a specific role in explaining the development of Dutch Calvinism. The idea first emerged among Neo-Calvinists who critiqued state supervision of their church. By the twentieth century, it came to be used by orthodox and moderate Reformed Protestants, as well as liberal and secular academic historians. This paper thus demonstrates that this key interpretive framework for understanding the Dutch Reformation was the product not of developments in the sixteenth-century Habsburg Netherlands, but of religious politics in the Kingdom of the Netherlands in the late nineteenth century.
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Coquerel, Paul. „Les mythes afrikaners“. Politique africaine 25, Nr. 1 (1987): 7–13. http://dx.doi.org/10.3406/polaf.1987.3845.
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Contemporary Afrikaner ideology has its origins in traditional Boer beliefs. It is based upon an interpretation of History, the religious vision of the Dutch Reformed Churches, and a specific language, Afrikaans. This political culture first appeared as a reaction against British imperialism throughout the XIXth century, resulting in the forming of a strong nationalism which in the XXth century will triumph with the institutionalization of racial segregation. Nowadays, the Afrikaner community is experiencing the most dramatic crisis of its history. Its traditional values and institutions, which meet growing criticism from the Black population and from a fraction of the white constituents as well, seem to be unable to cope with the deep changes occurring in South Africa. Threatened by dissolution, the Afrikaner nation is looking for patterns it has yet to invent.
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Teulié, Gilles. „L’Église réformée hollandaise d’Afrique du Sud : Une histoire du calvinisme afrikaner, 1652-2002“. Études théologiques et religieuses 77, Nr. 4 (2002): 537–62. http://dx.doi.org/10.3406/ether.2002.3710.
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Since the first permanent settlement of a white colony in 1652, the history of South Africa is undistinguishable from that of the Dutch Reformed Church established by the first Calvinist settlers. This Church, perhaps more than anywhere else, has played a vital role in the development of the country. Its influence on the mentalities was not only spiritual, but it also contributed in a decisive way to the political life. It is therefore through the theological developments of that Church that one can understand the attitude of the Afrikaners and what prompted them to institute and then reject apartheid in the 20th century. It is this long path through history which linked both the Afrikaner people and its Reformed Church(es) which is at stake here, as we celebrate the 350th anniversary of the Calvinist landing in Southern Africa.
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de Jong, Klaas-Willem. „Who Shaped the Dutch Liturgy?“ Church History and Religious Culture 102, Nr. 3-4 (15.12.2022): 449–61. http://dx.doi.org/10.1163/18712428-bja10045.
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Abstract About 125 years ago, the question of whether a synod established the handed-down classical Reformed Liturgy, and if so, which one, was hotly debated. The answer to this question was important in determining which text should be considered authoritative in the church. It is now clear that the answer has only limited relevance. On the one hand, the text of the Liturgy has certainly been handed down in a broadly correct manner. On the other hand, there is a large number of variations, most of which, however, are of minor importance. The influence of church assemblies on all this is only one factor. This article, therefore, chooses to ask what factors influenced the shape of the Liturgy as it developed in the second half of the sixteenth and the first half of the seventeenth centuries. It names six factors in addition to the (both provincial and national) synods, namely the government, some prominent pastors, local church councils, printers, buyers’ tastes, and local practice.
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van den Broeke, Leon. „Petrus Hofstede de Groot: een hervormd dominocraat?“ DNK : Documentatieblad voor de Nederlandse kerkgeschiedenis na 1800 43, Nr. 92 (01.06.2020): 3–28. http://dx.doi.org/10.5117/dnk2020.92.001.vand.
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Abstract This article tries to find an answer to the central question whether the Dutch Reformed pastor and professor Petrus Hofstede de Groot (1802-1886) was a dominocrat. Hofstede de Groot was pastor in Ulrum and professor at the university in Groningen. My contribution is an elaboration of the oral book review I held in 2017 at the presentation of Jasper Vree’s book Kerk, huis, school en staat: Leven, werk en vriendenkring van P. Hofstede de Groot (1844-1886). In my article I explain the meaning of ‘dominocrat’ and also ‘Dominocrat’ and explore the synodical acts of the Dutch Reformed Church (Nederlandse Hervormde Kerk) between 1830 (Hofstede de Groot’s first appearance in the general synod as professor) and 1886 (his death), and Hofstede de Groot’s role in synodical meetings. He was indeed a dominocrat. He favored the leadership of the pastors. At the same time, he was a Dominocrat. In his life and in his work, he was focussed on the Dominus, Jesus Christ, for the church (kerk), at home (huis), school and state (staat).
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Vosloo, Robert Roux. „COMMEMORATION, REMEMORATION AND REFORMATION: SOME HISTORICAL-HERMENEUTICAL REMARKS IN LIGHT OF THE 1917 REFORMATION CELEBRATIONS OF THE DUTCH REFORMED CHURCH“. Studia Historiae Ecclesiasticae 41, Nr. 3 (12.05.2016): 79–91. http://dx.doi.org/10.25159/2412-4265/764.
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In 2017 the 500th anniversary of the Reformation will be commemorated worldwide through various conferences, church and cultural events, and publications, also in Southern Africa. How should we commemorate the 16th-century Protestant Reformation in 2017 in Reformed circles in Southern Africa? Against the backdrop of this question, this article argues for the need of a self-critical reflection on the possible abuses associated with commemorations as such, as well as by a heightened historical consciousness of the way in which past commemorations of the Reformation functioned in processes of identity construction and ‘othering’. With this in mind, the article proceeds in two parts. In the first part the aspect of commemoration is problematised by referring to the critique of the possible abuses of memory associated with commemorations, as highlighted in the work of Tzvetan Todorov, also with reference to his distinction between commemoration and rememoration. The second part of the article then turns to some historical documents that give us a glimpse into the 400th anniversary of the Reformation in 1917 in Reformed circles in South Africa, and specifically within the Dutch Reformed Church. This is followed by some concluding remarks.
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Bosman, Hendrik L. „Jacobus Capitein: Champion for Slavery and Resisting Mimic?“ Old Testament Essays 34, Nr. 2 (25.10.2021): 1–18. http://dx.doi.org/10.17159/2312-3621/2020/v34n2a18.
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Jacobus Eliza Johannes Capitein (1717-1747) was a man of many firsts-the first black student of theology at the University of Leiden in the Netherlands, the first black minister ordained in the Dutch Reformed Church in the Netherlands, the author of the first Fante/Mfantse-Dutch Grammar in Ghana as well as the first translator of the Ten Commandments, Twelve Articles of Faith and parts of the Catechism into Fante/Mfantse. However, he is also remembered as the first African to argue in writing that slavery was compatible with Christianity in the public lecture that he delivered at Leiden in 1742 on the topic, De Servitute Libertati Christianae Non Contraria. The Latin original was soon translated into Dutch and became so popular in the Netherlands that it was reprinted five times in the first year of publication. This contribution will pose the question: Was Capitein a sell-out who soothed the Dutch colonial conscience as he argued with scholarly vigour in his dissertation that the Bible did not prohibit slavery and that it was therefore permissible to continue with the practice in the eighteenth century; or was he resisting the system by means of mimicry due to his hybrid identity - as an African with a European education - who wanted to spread the Christian message and be an educator of his people?
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Vroom, H. M. „Staatsvakken en kerkelijke vakken aan openbare universiteiten“. Verbum et Ecclesia 18, Nr. 1 (19.07.1997): 210–31. http://dx.doi.org/10.4102/ve.v18i1.1134.
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Theology at the state universities in the Netherlands since 1876: State disciplines and church disciplines In three contributions the organisation of (protestant) theology in the Netherlands since 1876 has been described. In this first part the Dutch law on higher education (1876) is dealt with, its background (especially separation of state and church and equal treatment of religious traditions). This law has established a dual system (“duplex ordo”): “state professors” and “church professors”, all paid by the government. Various evaluations of this arrangement are discussed and its recent modification and the motifs thereof are given. In practice, the theological faculties at the state universities have been mostly reformed faculties.
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Rijken, Hanna, Martin, J. M. Hoondert und Marcel Barnard. „Dress in Choral Evensongs in the Dutch Context – Appropriation and Transformation of Religiosity in the Netherlands“. Temenos - Nordic Journal of Comparative Religion 53, Nr. 2 (29.12.2017): 219–42. http://dx.doi.org/10.33356/temenos.54198.
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This article studies the appropriation of Anglican choral evensong, and more specifically, dress at choral evensong, in the Netherlands outside the context of the Anglican Church to gain more insight into religiosity in the Netherlands. The authors explore the dress worn at choral evensong in the Netherlands and the meanings participants attribute to it. The concepts of denotational and connotational meanings are used as an analytical tool. In analysing their interviews, the authors came across three categories of meaning and function participants attribute to dress at choral evensong. The first category was the reference to ‘England as a model’. By wearing Anglican dress, choirs indicate they belong to the high-quality sound group of English cathedral choirs. At the same time, by changing the Anglican ‘dress code’, choirs emphasise their unicity and individuality, independent of church traditions. The second category was the marking of identity: choirs copy the dress from the English tradition, but add some elements to mark their own identity. Besides this marking of identity, aspects of unicity, uniformity, group identity, and gender-marking also play a part. The third category was metamorphosis and transcendence. Choir members refer to unarticulated transcendental experiences by wearing ritual liturgical dress. On the one hand the authors noted a ‘cathedralisation’ or ‘ceremonialisation’ of the singers’ dress, and on the other a de-institutionalisation, for example, in the dress of the minister, if present. The article’s main conclusion is that the fieldwork data reveal that dress at choral evensong in the Netherlands points to changing religiosity at two different levels. First, the authors observe a transformation in the way religion is expressed or ritualised in Reformed Protestant churches in the Netherlands. The popularity of evensong suggests a longing for other forms of worship, with a focus on ceremonies and Anglican-like vesture for the singers. Second, they observe a mix of concert practices and Anglican-like rituals, which the interviewees in our research refer to as a new form of religiosity. In both practices the traditional dress of the Anglican Church is used, whether copied exactly or adapted. A new phenomenon may be observed: choirs wear Anglican-like vesture decoupled from the Anglican Church as they are longing for transcendental experiences which they find in the musical-ritual form and high musical quality of choral evensong.
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Voogt, Gerrit. „Clio’s Arsenal“. Church History and Religious Culture 97, Nr. 2 (2017): 167–94. http://dx.doi.org/10.1163/18712428-09702003.
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The twelve-year Truce in the Dutch Revolt occasioned the clash between a liberal Reformed faction, known as Remonstrants, and the orthodox, known as Counter-Remonstrants. After the Synod of Dordt sealed the orthodox victory, the polemic between the two sides on doctrine and the limits of tolerance, first conducted in a pamphlet war, found its culmination in three major church histories: the Remonstrant Uytenbogaert produced the first vernacular church history which anchored the Remonstrant position firmly in the past; he was refuted almost page-by-page by the orthodox Trigland; and finally Brandt published his irenic four-volume History of the Reformation. This study analyzes this marshalling of Clio1 for their cause by the Remonstrants, and the counterarguments used by the orthodox.
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Breytenbach, H. S. „Enkele kritiese opmerkinge oor die kategetiese beoefening binne die Ned Geref Kerk“. Verbum et Ecclesia 12, Nr. 2 (18.07.1991): 173–93. http://dx.doi.org/10.4102/ve.v12i2.1035.
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Critical remarks on Religious Education in the Dutch Reformed Church A few statistics are mentioned in this article, and conclusions are drawn from them. Then faith-instruction in the Old and New Testaments is discussed. Religious education is first and foremost, the task of the parents, but officially also the task of the congregation. The congregation must learn to make religious education their own responsibility. In the congregation you learn to believe, and faith is stimulated. The author closes with ten critical statements in an attempt to show a way for religious education in the DRC.
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Myburgh, D. W. „The origin of towns in the Eastern Cape Midlands“. New Contree 4 (12.07.2024): 6. http://dx.doi.org/10.4102/nc.v4i0.837.
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The origin of urban centres is related to settlement history and the needs of the local population. Since some of the oldest inland towns in South Africa were founded in the Eastern Cape Midlands, this region lends itself to the study of the origin of towns. Three distinct periods of township formation are distinguishable: during the first, political or administrative considerations were of major importance; in the second, towns were established by the Dutch Reformed Church; no one common factor can be indicated for towns founded during the third period except probably the need in most instances for a central place.
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Kloes, Andrew. „Reading John Wesley through Seventeenth-Century Continental European Reformed Theologians“. Bulletin of the John Rylands Library 94, Nr. 2 (September 2018): 73–93. http://dx.doi.org/10.7227/bjrl.94.2.3.
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This article analyses the theological development of the eighteenth-century Church of England priest Augustus Montague Toplady through two manuscript collections. The first of these is a copy of John Wesley’s Explanatory Notes upon the New Testament that Toplady heavily annotated during his time as a university student in 1758. This book is held in the Methodist Archives and Research Centre at the John Rylands Library. Toplady’s handwritten notes total approximately 6,000 words and provide additional information regarding the development of his views of John Wesley and Methodism, ones which he would not put into print until 1769. Toplady’s notes demonstrate how he was significantly influenced by the works of certain Dutch, German and Swiss Reformed theologians. The second is a collection of Toplady’s papers held by Emory University in Atlanta, Georgia. Together, these sources enable Toplady’s own theology and his controversies with Methodists to be viewed from a new perspective. Moreover, these sources provide new insights into Toplady’s conceptualisation of ‘Calvinism’ and changes in the broader Anglican Reformed tradition during the eighteenth century.
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Budros, Art. „Explaining the First Emancipation: Social Movements and Abolition in the U.S. North, 1776-1804“. Mobilization: An International Quarterly 16, Nr. 4 (01.12.2011): 439–54. http://dx.doi.org/10.17813/maiq.16.4.n106p76023j78271.
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Why did states in the US North abolish slavery? This question remains unanswered, despite nearly 150 years of historical work on the subject. To explore this question I offer two "firsts": the use of social movement theory to frame the research, and a quantitative analysis of an original data set to test the theory. I contribute to movement scholarship by examining a number of themes neglected in work on the political outcomes of activism: movement-countermovement dynamics; the link between religious beliefs and religious activism; the outcomes of religious movements; and the economic interests of social actors. Results show that emancipation was affected by Quaker-led antibondage protests; the countermovement of the Dutch Reformed church; this-worldly and otherworldly religions; economic incentives; and political opportunities. Black protest had no impact on abolition, challenging the thesis of black resistance as a major factor in emancipation.
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Appel, André. „'Aan de Grobbelaarsrivier' - 'n greep uit die vestigingsgeskiedenis van Oudtshoorn tot 1848“. New Contree 10 (11.07.2024): 7. http://dx.doi.org/10.4102/nc.v10i0.802.
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Although the trek farmers were always on the move, a number of them were permanently settled in the present Oudtshoorn district by the end of the eighteenth century, the agricultural industry they founded promoting greater stability and a growing population. The traditional subsistence economy was converted into a market economy through the transport riding that sprang up between the Oudtshoorn district and the eastern and northern boundary districts. From 1811, when the magisterial district of George was established, and 1812 when a congregation of the Dutch Reformed Church took root there, the need for local administration and church authority increased. The first significant development in that direction was the erection in 1838 of the first church on Hartebeesrivier, a farm on the Grobbelaars River. This eventually became the centripetal force which led at the end of 1847 to the establishment of the town of Oudtshoorn on the farm Hartebeesrivier.
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Schrauwers, Albert. „“Regenten” (Gentlemanly) Capitalism: Saint-Simonian Technocracy and the Emergence of the “Industrialist Great Club” in the Mid-nineteenth Century Netherlands“. Enterprise & Society 11, Nr. 4 (Dezember 2010): 753–83. http://dx.doi.org/10.1017/s1467222700009526.
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The geometric pattern of Amsterdam's canals was iconic of its nineteenth-century social order. The spider's web of canals fanned out along the Amstel river in concentric rings, its barge traffic linking the city to its hinterland, the province of Holland, and to the wider Netherlands of which it is the nominal capital. These canals divided the “Venice of the North” into ninety islands linked by more than a thousand bridges. Imposing aristocratic and merchant houses stretched along the innermost canal ring, the Golden Curve of the Gentleman's Canal. At the center of the web lay de Dam, the 200 m long market square built on the first medieval dike protecting the city from the encroaching sea. The three pillars of the Dutch state framed the market square: the Royal Palace of the Merchant King, the Dutch Reformed New Church, and in the nineteenth century, the Amsterdam stock market, the world's oldest exchange.
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Müller, Retief. „War, Exilic Pilgrimage and Mission: South Africa's Dutch Reformed Church in the Early Twentieth Century“. Studies in World Christianity 24, Nr. 1 (April 2018): 66–81. http://dx.doi.org/10.3366/swc.2018.0205.
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The main subject of inquiry here is the interrelationship between war, mission and exile in South Africa's Dutch Reformed Church at the turn of the twentieth century. The first setting of note is the Anglo—Boer War (1899–1902) when a group of Boer soldiers decided to form the Commando's Dank Zending Vereniging (Commando's Thanksgiving Mission Society) after visiting a Swiss missionary station in the northern Transvaal. Next follows Boer experiences of exile on the islands of St Helena, Ceylon and elsewhere as prisoners of war. A number of these POWs were evangelised and recruited for mission through revivalist sermons preached by their chaplains. After their return, a substantial number of ex-POWs signed up for the DRC's missionary enterprise into wider Africa, most prominently Nyasaland. The missionary experience itself often lasted for several decades. These missionaries did not refer to their life contexts as pilgrimages as such, but they often described the mission field as a place of danger and adventure populated by wild and dangerous people and animals. This article therefore suggests that the missionary careers of the Anglo—Boer War recruits approximate voluntary sacred exile, which in having originated from their forced exile as POWs acquires a pilgrimage-like character.
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Marquardt, Friedrich-Wilhelm, und Collin Cornell. „Barth’s Call for a ‘Biblical Attitude’ and Miskotte’s ‘Alphabetization’ of Theology“. Journal of Reformed Theology 15, Nr. 3 (08.10.2021): 246–65. http://dx.doi.org/10.1163/15697312-bja10017.
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Abstract This article is an English translation of an essay originally published in the journal Zeitschrift für dialektische Theologie in 1989. In it, Friedrich-Wilhelm Marquardt revisits Karl Barth’s proposal in § 23 of Church Dogmatics that ‘biblical attitude’ is the first among several norms for Christian dogmatics. The article compares Barth’s emphasis on the ‘biblical formfulness’ of theology with the program of the Dutch Reformed theologian K.H. Miskotte, which seeks to educate Christians in the ‘iconic language’ of Scripture. It argues that Miskotte is concerned with hermeneutics in such a way that “Rudolf Bultmann’s name belongs—maybe before Barth’s—in proximity to Miskotte’s.” In contrast to Bultmann, however, Miskotte aims at teaching a language and generating speech rather than catalyzing self-understanding.
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van den Bos, Maarten. „Om mens en menselijkheid : Willem Banning en de verbinding tussen religie, mens en maatschappij in de politieke vernieuwingsdiscussie tussen 1920 en 19601“. Trajecta. Religion, Culture and Society in the Low Countries 28, Nr. 2 (01.12.2019): 271–98. http://dx.doi.org/10.5117/tra2019.2.005.vand.
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Abstract In May 1945, shortly after the Liberation of the Netherlands, Dutch Reformed minister Willem Banning (1888-1971) published a sketch of a ‘personalistic socialism’. Shortly thereafter, he became one of the founding fathers of the renewed Dutch Labor Party. At the first convention of the new party he proposed that the process of renewal of socialism had to be informed by ‘spiritual values’. In Dutch historiography, the role of Banning as one of the founders of the Dutch Labor Party was never really been understood as religiously or even ideologically motivated. The so-called ‘Breakthrough-movement’ ‐ which sought a new synthesis between political action and religious or ideological inspiration ‐ has been generally interpreted in terms of opportunism: in order to persuade Catholic and Protestant workers to vote for the Labor Party, some spiritually and morally loaded vocabulary was added and the harsh anti-religious affiliation of classic socialist politics was (temporarily) toned down. In this article, I propose a new analysis of the breakthrough-movement, inspired by new studies on public debate in the Netherlands and in Europe between 1918 and 1960 and by an in-depth analysis of the intellectual development of Banning. This leads to the conclusion that the spiritual and religious sources of inspiration of the breakthrough movement should be seen as a turning point in the Dutch debate on the essence of humankind and his/her role in society, church and politics in a period still problematically labelled by the metaphor of ‘pillarization’.
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Willemse, Hein. „Aantekeninge by drie klein geskiedenisse“. Tydskrif vir Letterkunde 47, Nr. 2 (09.10.2017): 150–65. http://dx.doi.org/10.17159/tl.v47i2.3093.
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The reviewer identifies three disparate texts, Koos Malgas Sculptor of the Owl House (Julia Malgas and Jeni Couzyn, 2008), The Black Countess (R. E. van der Ross, 2008) and Die verhaal van Elandskloof (“The Story of Elandskloof”, Tobie Wiese assisted by Ricky Goedeman, 2009) as counter-discursive texts writtten against specific hegemonic practices. The first text presents a reevaluation of the contribution of Koos Malgas to the famous Outsider Art place, The Owl House in Nieu Bethesda; the second is a short biography on the black countess, Martha Grey and the third is a lay history of a Dutch Reformed Church mission station, Elandskloof. The writer discusses the obvious similarities between these texts such as the co-operation between authors, the margin as a site of resistance, the fragmented documentation of marginalised lives, the formation and re-formation of identities and the tensions around expressions of ‘truth’.
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Ludlow, Helen. „Government schooling and teacher identity: The exertions of the first-class teacher at Worcester, Cape of Good Hope, c.1856-1873“. New Contree 73 (30.11.2015): 30. http://dx.doi.org/10.4102/nc.v73i0.169.
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In 1839 the colonial administration introduced to the Cape Colony one of the first systems of state education in the British Empire. This Established System of Education staggered along for a quarter century before the Cape colonial parliament voted to bring it to an end in 1865. Ambitious in its social and academic intentions, this “very English’’ system gained some acceptance as a model that could be aspired to – though not always in the intended form – even in predominantly Dutch-speaking communities like that of Worcester. The personal role of the teacher was central and Albert Nicholas Rowan, the government teacher at Worcester from 1856, was regarded as one of the more successful pedagogues within the Established System. This article examines the attempts of Rowan to make his school a viable entity. It engages with his personal identity as an overworked but well-qualified and respectable purveyor of knowledge. It notes how the social capital he possessed in terms of connection with the local Dutch Reformed Church could be mobilized to the school’s advantage. It also traces his attempts to steer his school through the waters of religious denominationalism – a denominationalism symbolic of competing cultural and political identities. The case study locates the teacher during a time of transition from an early model of government schooling – heavily dependent on one teacher in one classroom – to a “family model” of public schooling becoming common throughout the British Empire by the 1870s. The Worcester Government School lasted longer than any other at the Cape, as Rowan took on the identity of the more bureaucratic, paternalistic head master. It made way for explicitly secular, subsidized Girls’ and Boys’ Undenominational Public Schools only in 1873, as the local inhabitants assumed more responsibility for public schooling. The teacher’s reward was promotion to a position of educational surveillance and regulation in a new colonial inspectorate.
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Вальков, Дмитрий. „Epitaph of Johann Jungshulz in the church of St. Mary of the former Dominican monastery in Elbląg (Elbing)“. Masuro-Warmian Bulletin 304, Nr. 2 (20.07.2019): 347–78. http://dx.doi.org/10.51974/kmw-134849.
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The funeral epigraphic material of Elbląg and the surrounding area, relating to the period preceding the XVIth century, remains, first of all thanks to the researches of Polish epigraphists, relatively more explored and introduced into the scientific circulation array. At the same time the Renaissance-Baroque gravestone monument of the XVIth–XVIIth centuries, which is extremely important for the comprehensive study of the reformed Circum-Baltic, often continues to need a detailed research commentary. To the epitaph of the burgomaster of Elbing (Elbląg) Johann Jungschultz (1583–1630), as well as to the Latin text of the funeral Eulogy, associated with this epitaph, composed by the Bohemian humanist Venceslav Klemens, is expected to address in this article. The epitaph of Johann Jungschultz was established in 1630–1640. From the compositional point of view closest to the epitaph of Johann Jungschultz, and almost prototypical for it, is the epitaph of Edward Blemke (1591), in the St. Mary’s church of Gdansk. It allows to speak about the author of the epitaph of Johann Jungschultz as oriented to samples of the Dutch monumental tombstones of the end of the XVIth century, or even as belonging to the circle of Willem van den Blocke (circa 1550–1628), which was the principal mediator of the influence of the Dutch art in the South-Eastern Baltic in the end of XVIth – the first quarter of the XVIIth century. The compositional and decorative solution of the epitaph also has close matches in the works of Johann Pfister (1573 – circa 1642/1645 or 1648).
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De Villiers, D. E. „The interdependence of public witness and institutional unity in the Dutch Reformed family of churches“. Verbum et Ecclesia 29, Nr. 3 (17.11.2008): 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 to play a more effective public role in the present South African society. They, however, face two serious restrictions in this regard: the limited scope for churches to play a public role within the new liberal democratic dispensation in South Africa and the limited motivation to play a transforming public role in the churches of the Dutch Reformed family. In the article a few pre-conditions for playing an effective public role the churches of the Dutch Reformed family have to meet are discussed. The most important one is that these churches should achieve full institutional unity as soon as possible. The conclusion of the article is therefore that the interdependence of institutional unity and public witness is a reality they will have to deal with effectively if they want to move forward.
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Müller, Retief. „Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)“. Religions 12, Nr. 3 (09.03.2021): 176. http://dx.doi.org/10.3390/rel12030176.
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During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discourse of Afrikaner Christian nationalism, this venture in ecumenism by one of its foreign missions was a remarkable anomaly. Yet, as this article illustrates, the ecumenical project as finalized at a conference in 1924 was characterized by controversy and nearly became derailed as a result of the intransigence of white DRC missionaries on the subject of eating together with black colleagues at a communal table. Negotiations proceeded and somehow ended in church unity despite the DRC’s missionaries’ objection to communal eating. After the merger of the synods of Blantyre, Nkhoma and Livingstonia into the unified CCAP, distinct regional differences remained, long after the colonial missionaries departed. In terms of its theological predisposition, especially on the hierarchy of social relations, the Nkhoma synod remains much more conservative than both of its neighboring synods in the CCAP to the south and north. Race is no longer a matter of division. More recently, it has been gender, and especially the issue of women’s ordination to ministry, which has been affirmed by both Blantyre and Livingstonia, but resisted by the Nkhoma synod. Back in South Africa, these events similarly had an impact on church history and theological debate, but in a completely different direction. As the theology of Afrikaner Christian nationalism and eventually apartheid came into positions of power in the 1940s, the DRC’s Nkhoma mission in Malawi found itself in a position of vulnerability and suspicion. The very fact of its participation in an ecumenical project involving ‘liberal’ Scots in the formation of an indigenous black church was an intolerable digression from the normative separatism that was the hallmark of the DRC under apartheid. Hence, this article focuses on the variegated entanglements of Reformed Church history, mission history, theology and politics in two different 20th-century African contexts, Malawi and South Africa.
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De Jong, G., und J. Kregting. „Stromingen en hun sympathisanten binnen de Protestantse Kerk“. Religie & Samenleving 6, Nr. 2 (01.09.2011): 223–39. http://dx.doi.org/10.54195/rs.13010.
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The Protestant Church in the Netherlands, also known as the PKN, is a pluriform church, meaning that multiple religious currents, such as orthodox and evangelical but also liberal and traditional, are united in this church. Some of these currents are more or less institutionalized. The former Dutch Reformed Church, which is also part of the PKN, identified these institutionalized currents as modalities (modaliteiten). In this article we have estimated the size of these currents. We have found that the Gereformeerde Bond (an orthodox current of the PKN) is the largest institutionalized current, with over 8.000 official members. Like all currents the Gereformeerde Bond has more sympathizers (people that contribute to or feel affinity with the statements of that current) than official members. We have found that the confessional (confessionele) current has 470.000 sympathizers, the mainstream (midden-orthodox) current 360.000, the orthodox current (the earlier mentioned Gereformeerde Bond) 290.000, and both the liberal (vrijzinnige) and evangelical (evangelische) currents have 145.000 sympathizers. The orthodox current has the highest participation levels (church attendance) in combination with a relatively young population. We have found these figures by re-analyzing a study, by Kaski, on several currents in the PKN and their social and cultural activities. According to us, this is the first systematic calculation of several religious currents in the PKN.
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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, Nr. 1 (01.03.2019): 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 ecclesiology of the Reformed League emphasized the local congregations as the true confessional church, an emphasis that made its position within the Dutch Reformed Church vulnerable
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Borchardt, C. F. A. „Die Nederduitse Gereformeerde Kerk en die Suid-Afrikaanse Raad van Kerke“. Verbum et Ecclesia 8, Nr. 1 (17.07.1987): 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 relations have been very strained, but at its last synod in 1986 the Dutch Reformed Church decided that informal discussions could be held.
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Theron, J. P. J. „Met die oog op genesingsdienste in die Nederduitse Gereformeerde Kerk“. Verbum et Ecclesia 12, Nr. 1 (18.07.1991): 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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Van der Merwe, Johan. „Yesterday, today, and tomorrow“. Stellenbosch Theological Journal 8, Nr. 3 (17.05.2022): 163–79. http://dx.doi.org/10.17570/stj.2022.v8n3.a8.
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Rev. Dr Andrew Murray Jr became a well-known theologian in the history of South Africa. He wrote many books and played a founding role in establishing the Huguenot College in Wellington in the Cape Colony. A lesser-known fact is the important role that he played in the founding of one of South Africa’s top schools – Grey College in Bloemfontein. Hy did not only play a founding role but was also the first rector of the school. When looking back at the role that Andrew Murray played as an educationalist, Grey College serves as an important part of his living legacy, which did not only contribute to the history of the country but will also do so in the future. The focus of this article is to describe how Andrew Murray contributed to the founding of Grey College and how he became the first rector. To do justice to his legacy, the article will also explore how the roots of education in South Africa go back to the Reformation and how that influenced Murray while he was educated in Scotland and the Netherlands. Cooperation between church and state to serve the purpose of education was therefore nothing new to Murray. It was his collaboration as Dutch Reformed minister with Sir George Grey, governor of the Cape Colony, that made the founding of Grey College possible.
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Broeyer, F. G. M. „De Irenische Perkins-Vertaling Van De Arminiaan Everard Booth (1577-1610) 1“. Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 71, Nr. 2 (1991): 177–209. http://dx.doi.org/10.1163/002820391x00195.
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AbstractBooth's Translation of an Irenical Perkins-Book In 1604 the Utrecht minister Everard Booth (1577-1610) published a translation of William Perkins' 'A Reformed Catholike'. Because of this translation, biographical dictionaries and other literature say that he must have agreed more or less with the predestinarian views of Franciscus Gomarus. In the conflict between Franciscus Gomarus and Jacobus Arminius, Perkins played an important part. He owes this to Arminius, who wrote a book against him and utterly disliked his ideas on predestination, the certainty of faith and final perseverance. The problem is that Booth attended the Conventus Praeparatorius (1607), a meeting meant for the preparation of a national synod. Here he agreed with Arminius on the question of whether the Belgic confession ought to be revised or not. In 1610, the year of his death, Booth's position raises even less doubt. He proved himself to be an Arminian. So his translation of Perkins might point to a change in his outlook or to a moderate stand. However, there is a better solution to the riddle of how a potential Arminian could like Perkins. Perkins' 'A Reformed Catholike' (1597) is an item in the syllabus of irenical writings, released by the French diplomat Jean Hotman in 1607 and extended later on. Utrecht was a former cathedral city which still had a high percentage of Roman Catholic inhabitants. Presumably Booth's attention was drawn to 'A Reformed Catholike' because of its irenical character. He may have considered the book as a means to bring his Catholic fellow citizens to other thoughts. In the same year, 1604, a second Dutchman, Vincent Meusevoet, translated 'A Reformed Catholike' too. He published it together with a translation of a highly polemical book written by Perkins, 'A Warning against the Idolatrie of the Last Times'. Booth did not do things in this way. Incidentally, he took a Latin edition of Perkins' book as his source, not the original English work, as Meusevoet did. 'A Reformed Catholike' is, indeed an irenical treatise. Perkins started his chapters with a discourse on the issues agreed on among Catholics and Protestants. Especially illustrative is the sixteenth chapter dealing with the faith. In the first part of this chapter, devoted to the common elements, he discussed his favourite theme for bruised consciences, namely that a small portion of faith, a faith as a grain of mustard seed, is sufficient in the eyes of God for salvation. So Roman Catholics who desired to believe could assume that they would be children of God, according to Perkins. As a matter of course, nobody was entitled to be satisfied with a small sparkle of faith: man had to aim at an increasing faith. Yet the 'infolded faith' really had a great importance according to Perkins. He showed himself open to the Roman Catholics on a central point in his theological thinking. Booth must have felt attracted to thoughts like those mentioned in 'A Reformed Catholike'. He was an irenical theologian. In the Dutch predestinarian conflict, the irenicists often turned out to be Arminians later on. Notwithstanding his English example Booth's irenical feelings placed him alongside the Arminians with their less unquestioning ideas. One indication of Booth's gifts as an irenicist is what became of the Utrecht Reformed community after his arrival (1602). For many years it had been in a state of turmoil. There were many people who steadfastly refused to go to church in Utrecht. They blamed the Consistory because it danced to the piping of the magistrate. After his arrival the situation improved. During his ministry (1602-1610) the Utrecht church enjoyed a period of peace. This may be mainly due to his influence. Booth was a pupil of the Leiden professor Franciscus Junius, the author of the 'Eirenicum de Pace Ecclesiae Catholicae'. Junius tried to mediate between the religious parties in Utrecht from 1593 onwards. Everard Booth followed in his footsteps.
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Crafford, D. „Uitdagings vir die Ned Geref Kerk in Suidelike Afrika met Malawi en Zambië as illustrasiegebiede“. Verbum et Ecclesia 11, Nr. 1 (18.07.1990): 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 ministry, the youth and in the socioeconomic and political areas are illustrated specifically in the cases of Malawi and Zambia.
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Geraerts, Jaap. „Competing Sacred Spaces in the Dutch Republic: Confessional Integration and Segregation“. European History Quarterly 51, Nr. 1 (Januar 2021): 7–44. http://dx.doi.org/10.1177/0265691420981844.
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In the Dutch Republic, the Reformed Church enjoyed the exclusive religious use of church buildings. Formerly, these churches had belonged to Catholics, who were forced to establish their own (semi-clandestine) places of worship known as schuilkerken or huiskerken. As such, Reformed Protestant and Catholics each had their own religious infrastructure and competing sacred spaces. Employing a comparative perspective and a conceptual distinction between churches as legal, sacred and social spaces, this article studies the myriad of relationships between Catholics, their former (parish) churches, and their schuilkerken. It argues that clandestine Catholic churches were never able to replace parish churches completely since the latter continued to be used by Dutch Catholics to exercise legal rights, express and forge social hierarchies, and at times even to practise their faith. While the existence of competing sacred spaces could cause confessional strife and signifies a degree of segregation, at the same time the enduring ties between Catholics and their former churches indicate a level of confessional integration in seventeenth-century Dutch society.
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Meijers, Erica. „White Brothers–Black Strangers: Dutch Calvinist Churches and Apartheid in South-Africa“. Exchange 38, Nr. 4 (2009): 365–80. http://dx.doi.org/10.1163/016627409x12474551163691.
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AbstractAfter apartheid was abolished in 1994, fierce discussions within the Dutch churches on the theme of apartheid were quickly forgotten. However, we could still learn from this important chapter of church history. Erica Meijers argues that the debates during the 1970s and 1980s have their roots in the changes which the churches underwent in the 1950s and 1960s. Apartheid confronted protestant churches with their own images of black and white, their role in the colonial area and their view of the role of the church in society. All this led to a decreasing solidarity with the Afrikaners and a growing focus on black reality in South Africa. White brothers became strangers and black strangers became allies. This is in essence the transformation of attitude which both the Netherlands Reformed Church and the Reformed Churches in the Netherlands underwent between 1948 and 1972.
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Colijn, J. J. A. „Hoe diep is het water van de doop?“ Theologia Reformata 65, Nr. 2 (01.06.2022): 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 Evangelical or Baptist church, and re-baptism of Reformed believers, who remain members of the Reformed Churches in the Netherlands (lib.). Finally, the article weighs the questions and topics on the future of the Reformed theology and practice of infant baptism in the Netherlands, especially against the background of the ecumenical conversation with Evangelical and Baptist Christians.