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Journal articles on the topic 'Nederduitsche Gereformeerde Kerk in Suid-Afrika'
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Office, Editorial. "Boekbespreking." HTS Teologiese Studies / Theological Studies 45, no. 1 (March 31, 1989): 201–27. http://dx.doi.org/10.4102/hts.v45i1.5761.
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Botha, PJ - Deist, FE Le Roux, JH 1987. Revolution and reinterpretation: Chapters from the history of Israel. (Bladsy 201)Geyser, PA - De Villiers, PGR 1987. Liberation theology and the Bible. (Bladsy 203)Naudé, RM - Kriel, JR 1988. Removing medicine’s cartesian mask: The problem of humanising medical education. (Bladsy 206)Stander, HF - Ferguson, E 1987. Backgrounds of early Christianity. (Bladsy 207)Stander, HF - Durst, M 1987. Die Eschatologie des Hilarius von Poitiers: Ein Beitrag zur Dogmengeschichte des vierten Jahrliunderts. (Bladsy 209)Storm, JMG - Loubser, JA 1987. The apartheid Bible. A critical review of racial theology in South Africa. (Bladsy 212)Van der Merwe, PJ - Krüger, JS 1988. Aandag, kalmte en insig. (Bladsy 215)Van der Merwe, JC - Van der Walt, BJ 1988. My roeping as Christenjongmens in die huidige Suid-Afrika. (Bladsy 217)Van der Westhuizen, HG - Van Houten, RL 1988. The Message of Harare. (Bladsy 222)Van der Westhuizen, HG - Du Preez, J 1988. Die aantrekkingskrag van die Marxisme vir die Derde Wereld. (Bladsy 225)Van Staden, AJ - Algemene Kommissie vir die Diens van Barmhartigheid van die Nederduitse Gereformeerde Kerk 1986. Die diakonaat en die alkohol- en dwelmaflianklike. (Bladsy 227)
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Ie Roux, J. H. "'n Lewe met die vaders Oor Carl Borchardt as student van die vroee kerk." Verbum et Ecclesia 16, no. 2 (September 21, 1995): 375–87. http://dx.doi.org/10.4102/ve.v16i2.458.
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A life with the fathers Carl Borchardt's views on the early church This article focuses on Carl Borchardt's contribution to the study of the early church. Especially one aspect of his historical endeavours is highlighted: the close link between the Bible and church history. He illustrated how the early church lived from the Bible and how patristic theology was shaped fundamentally by the Bible. Because he was so wellequiped for the study of the early church Borchardt succeeded highlighting the beauty of patristic exegesis and opening up new ways of understanding our religious past. Dit was in Julie 1968 dat ek Carl Borchardt vir die eerste keer ontmoet het. Professor Ben Marais was die semester weg en Borchardt moes die middeleeue en die reformasie aan ons doseer. Hy was inderdaad 'n uitstekende keuse. Pas twee jaar gelede het hy in Leiden by die befaamde Bakhuizen van den Brink gepromoveer. Sy proefskrif, Hilary of Poitier's role in the Arian struggle, was van so 'n gehalte dat dit in die reeks, Kerkhistorische Studien, opgeneem is. Borchardt was 'n uitnemende plaasvervanger vir Ben 1-farais. So ver ek egter kan onthou, was dosent Borchardt 'n bietjie skugter en manuskripgebonde, maar tog was daar iets in sy Iesings wat my na al die jare nog bybly: 'n deeglike kennis van en 'n vaardigheid met primere en sekondere bronne van die middeleeue en die reformasie. Nou nog onthou ek van die bronne wat hy met die oog op 'n Lutherstudie vermeld het. Drie jaar later was ons saam kollegas aan die Universiteit van Suid-Afrika. Borchardt was in aIle opsigte my senior, maar tog was hy 'n besondere kollega. Tydens daardie goeie Unisajare was ons dosentegetalle klein en gevolglik het ek Borchardt op 'n besondere manier leer ken. Talle gesprekke oor die kerkgeskiedenis het in sy kantoor of by die teekan plaasgevind. Toe hy in 1975 Unisa se diens verlaat en hom by die Universiteit van Pretoria aangesluit het, was dit 'n droewige dag. Vir my was dit egter 'n groot vreugde om in 1987 weer sy kollega te kon word. Van Carel Borchardt het ek enorm veel geleer. Hy is in murg en been 'n akademikus, leermeester en kerkhistorikus. Oor die kerk se historiesegang het hy 'n groot kennis beskik en het dit graag gedeel. Vir die Nederduitse Gereformeerde Kerk is sy aftrede 'n groot verlies. Met aangename herinneringe sal sy studente en kollegas die werk van ~ns geagte koUega koester. Hieronder word kortliks op een aspek van sy kerkhistoriese arbeid gefokus: sy studie van die Parres. As ek aan Borchardt dink, is dit veral sy werk oor die vroee kerk wat my bybly. Sy entoesiasme vir die ou Vaders was aansteeklik. As hy oor hulle gepraat het, was die geesdrif voelbaar. Hieronder word slegs 'n paar fasette van Borchardt se werk as patristikus belig. Veral word die band tussen kerkgeskiedenis en die Skrif beklemtoon.
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Strauss, Pieter. "Die Nederduitse Gereformeerde Kerk, kerkorde en onderwys." Koers - Bulletin for Christian Scholarship 81, no. 2 (October 31, 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.
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Borchardt, C. F. A. "Die Nederduitse Gereformeerde Kerk en die Suid-Afrikaanse Raad van Kerke." Verbum et Ecclesia 8, no. 1 (July 17, 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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Basson, Willem Diederick, and Daleen Kruger. "Persepsies oor die sinodebesluite en aard van die psalms binne die GKSA." Koers - Bulletin for Christian Scholarship 81, no. 3 (December 15, 2016): 2–9. http://dx.doi.org/10.19108/koers.81.3.2261.
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Perceptions regarding synod decisions and the nature of psalms in the RCSA. Since its inception in 1859, the Reformed Church in South Africa has been singing only psalms, scriptural hymns and Biblical songs. Currently, there are two official versifications of the psalms in use within the Reformed Church, namely the so-called Totius versification of 1936 and the 2001 rhymed version of psalm texts, mainly by T.T. Cloete. A study of members’ perceptions of synod decisions and the nature of the psalms in the Reformed Church shows that the psalms are not fully utilised. Synods decide what type of songs, type of songs, including psalms, are approved, are approved for use. Members believe that many psalms are no longer suitable for the 21st-century churchgoer, that synod decisions appear to be out of touch with members’ musical needs and that synods oppose musical innovation. The purpose of this article is to give an overview of ministers, organists/music leaders and parishioners’ perceptions regarding the nature and use of psalms during worship in the Reformed Church of South Africa as well as synod decisions pertaining to the psalms. Die Gereformeerde Kerke in Suid-Afrika sing vanaf die kerk se ontstaan in 1859 slegs psalms, Skrifberymings en Skrifgetroue liedere. Tans is daar twee amptelike psalmberymings in gebruik binne die Gereformeerde Kerk, naamlik die sogenaamde Totius-beryming van 1936, asook die 2001-omdigting met psalmtekste deur hoofsaaklik T.T. Cloete. ’n Studie van lidmate se persepsies oor sinodebesluite en die aard van die psalms binne die Gereformeerde Kerk toon aan dat die psalms nie optimaal benut word nie. Sinodes besluit watter tipe liedere, insluitend psalms, vir gebruik goedgekeur word. Lidmate glo dat talle psalms nie meer geskik is vir die 21ste-eeuse lidmaat nie, dat sinodebesluite uit voeling is met lidmate se musikale behoeftes en dat sinodes musikale vernuwing teenwerk. Die doel van hierdie artikel is om ’n oorsig te gee van die persepsies van predikante, orreliste/musiekleiers en gemeentelede met betrekking tot die aard en gebruik van die psalms binne die erediens van die Gereformeerde Kerke van Suid-Afrika, asook sinodebesluite wat hiermee verband hou.
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Strauss, Piet. "Church and state in two reformed church orders: An analysis of the orders of the Reformed Churches in South Africa and the Dutch Reformed Church post-1962." Tydskrif vir Geesteswetenskappe 58, no. 4-2 (2018): 940–54. http://dx.doi.org/10.17159/2224-7912/2018/v58n4-2a5.
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Jonker, W. D. "Die pluriformiteitsleer van Abraham Kuyper." In die Skriflig/In Luce Verbi 23, no. 91 (June 25, 1989). http://dx.doi.org/10.4102/ids.v23i91.832.
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Abraham Kuyper het deur sy ekklesiologie in Suid-Afrika baie invloed uitgeoefen, veral op die teologie van die Nederduitse Gereformeerde Kerk. Onder andere het hy deur sy visie op die kerk en deur sy pluriformiteitsleer ’n instrument aan Suid-Afrikaanse teoloë voorsien waarmee hulle sedert die veertiger jare die konsep van aparte kerke vir aparte volksgroepe teologies probeer onderhou het. Maar het dit werklik ten regte geskied?
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Britz, Dolf. "Die eerste vertalings van die Heidelbergse Kategismus in Afrikaans." In die Skriflig/In Luce Verbi 47, no. 2 (June 26, 2013). http://dx.doi.org/10.4102/ids.v47i2.668.
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Hierdie artikel diep die geskiedenis van die eerste vertalings van die Heidelbergse Kategismus in Afrikaans uit die primêre bronne op. Die Belydenisskrifte (insluitende die Kategismus) is gedurende die eerste helfte van die twintigste eeu in Afrikaans oorgesit tydens ’n vertalingsprojek waaraan die drie Hollands-Afrikaanse Kerke van gereformeerde belydenis saamgewerk het. In hierdie geskiedenis kan drie fases onderskei word. Die aanvanklike fase (1913–1927) eindig in die gemeenskaplike oortuiging dat die werk aan die Bybelvertalers oorgelaat moet word. Daarmee is beslag gegee aan ’n tweede fase (1927–1936). In 1936 is die vertaling voltooi en in ’n Formulierboek vir die ‘drie Hollandse Kerke’ gepubliseer. Die derde fase (1936–1950) behels die ontvangs van die Formulierboek. Slegs die Gereformeerde Kerk in Suid-Afrika (GKSA) het die vertaling amptelik aanvaar, omdat dit op die Nederlandse teksuitgawe berus het wat F.L. Rutgers in samewerking met Herman Bavinck en Abraham Kuyper in 1897 vir die Gereformeerde Kerken in Nederland besorg het. Die ander twee Kerke het aansluiting gevind by hulle eie negentiende-eeuse tekstradisie. In 1945 het die Nederduitsch Hervormde Kerk van Afrika (NHK) ’n eie vertaling asBelydenisskrifte, gebede en formuliere die lig laat sien. Hierdie vertaling is gebaseer op die (Nederlandse) krities bewerkte teksuitgawe wat Van Toornenbergen in sy boek, De symbolische schriften (1895), opgeneem het. Die Nederduitse Gereformeerde Kerk (NGK) het in 1950 sy vertaling van die Belydenisskrifte en Formuliere voltooi. Dit is hoofsaaklik geanker in die (Nederlandse) tekste van die Formulierboek der N.G. Kerk in Z. Afrika (1907), wat op sy beurt ook in ooreenstemming was met die tekstradisie waarmee Van Toornenbergen gewerk het. This article traces the history of the first Afrikaans translations of the Heidelberg Catechism from primary sources. In a mutual project the three Dutch-Afrikaans and reformed churches translated their Doctrinal Standards (including the Catechism) during the first half of the twentieth century in Afrikaans. In this regard three phases can be distinguished. The initial phase (1913–1927) ended in the decision to assign the work of translation to the Bible translators. That inaugurated the second phase (1927–1936). In 1936, their translation was completed and a Formulierboek was published for the ‘three Dutch Churches’. The reception of theFormulierboek constituted the third distinctive phase (1936–1950). Only the Reformed Church in South Africa (GKSA) officially accepted the translation, because it was based on the recognised Dutch text edition prepared by F.L. Rutgers in collaboration with Herman Bavinck and Abraham Kuyper for the Reformed Churches in the Netherlands in 1897. The other two Afrikaans Churches followed different text editions. In 1945, the Nederduitsch Hervormde Kerk van Afrika (NHK) published its own translation of the Belydenisskrifte, gebede en formuliere. This translation is based on the (Dutch) critically edited text edition of Van Toornenbergen, published in his book, De symbolische schriften (1895). In 1950 the Dutch Reformed Church (NGK) received its translation of the Doctrinal Standards and Formularies. This translation was rooted in the (Dutch) texts of the Formulierboek der N.G. Kerk in Z. Afrika (1907), which was in turn also embedded in the Van Toornenbergen text tradition.
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Pont, A. D. "Die betekenis van Abraham Kuyper (1837–1920) vir Suid-Afrika op kerkhistoriese en kerkregtelike gebied." HTS Teologiese Studies / Theological Studies 43, no. 3 (January 23, 1987). http://dx.doi.org/10.4102/hts.v43i3.2265.
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The influence of Abraham Kuyper (1837–1920) on South Africa in the spheres of Church History and Church Polity A short biography of Kuyper is followed by an attempt to qualify him as a typical theologian of the 19th century, as leader of the Doleantie-movement in the Dutch church and as a man of many parts. His personal contact with South Africa is traced, as well as his direct and indirect influence in the South African churches. It is interesting to note that the influence of Kuyper's theology in the Gereformeerde Kerke in Suid-Afrika was largely initiated by JD du Toit while his father, SJ du Toit, introduced Kuyper's theology in the Nederduitse Gereformeerde Kerk. Subsequently it was mainly the influence of the VU (Bavinck and Rutgers) which prevailed in the abovementioned churches.
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la Grange, Adri, and Yolanda Dreyer. "Spirituele voorkeure en die ervaring van ere-dienste in die Nederduitse Gereformeerde Kerk1 Spiritual preferences and the experience of worship services in the Dutch Reformed Church." Tydskrif vir Geesteswetenskappe 62, no. 1 (2022). http://dx.doi.org/10.17159/2224-7912/2022/v62n1a7.
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OPSOMMING Daar is 'n wêreldwye tendens van afname in lidmaatgetalle van hoofstroomkerke. Hierdie artikel fokus op die Nederduitse Gereformeerde Kerk (NGK) in Suid-Afrika. Dit ondersoek of die hoofsaaklik rasionele verstaan van God eerder as 'n persoonlike spirituele ervaring 'n rede vir die afname in die spesifieke Gereformeerde kerklike tradisie kan wees. Die gewildheid van charismatiese en pinksterkerke in die konteks kan toegeskryf word aan hulle klem op subjektiewe ervaring, wat ook kenmerkend is van die postmoderne kultuur. Mense woon eredienste by met die verwagting dat hulle spirituele behoeftes bevredig sal word. Mense se spirituele en emosionele behoeftes verander saam met hulle leefwereld. In die moderne era was die klem op rasionele kennis terwyl die klem in 'n postmoderne era meer op subjektiewe ervaring is. Hierdie paradigmaskuif beïnvloed die wyse waarop mense godsdiens ervaar en beoefen. Die ondersoek maak gebruik van Corinne Ware se spirituele tipologie om insig te verkry in mense se ervaring van eredienste in die NG Kerk. Die resultate dra by tot 'n beter verstaan van lidmate se spirituele behoeftes met betrekking tot eredienste om by te dra tot hulle geestelike groei. Die vraag is hoe die NG Kerk getrou kan bly aan die gereformeerde tradisie terwyl 'n meer holistiese en inklusiewe benadering gevolg word, spesifiek wat eredienste betref. Trefwoorde: gereformeerd, spiritualiteit, spiritualiteitstipes, erediens, eredienservaring, liturgie, katafaties, apofaties, modern, postmodern ABSTRACT Membership of mainstream churches is declining all over the world. This article focuses on the Dutch Reformed Church (DRC) in South Africa. It investigates whether a reason for the decline in this specific Reformed ecclesial tradition could be the predominantly rational understanding of God rather than that of a personal spiritual experience. The popularity of charismatic and Pentecostal churches in the context could be attributed to their emphasis on subjective experience, which is also characteristic of postmodern culture. People attend worship services with the expectation of having their spiritual needs met. People's spiritual and emotional needs evolve as their lifeworld changes. In the modern era, the emphasis was on rational knowledge. In this era people resonated with the rational approach of the mainstream churches. The influence of the postmodern era is visible in the emphasis on subjective experience. This paradigm shift influences how people experience and practice religion. They tend to search for congregations that address their needfor a fulfilling spiritual experience. Many prefer worship services where they have a personal, emotional experience of God. Every person has unique spiritual needs and experiences God in unique ways. Therefore people exercise their faith in different ways. Spirituality plays an important role in people's lives. A qualitative approach was used to gain insight into people's experiences. The empirical part of the study was based on responses from volunteers who participated by completing spirituality questionnaires and took part in semi-structured interviews. The aim was to ascertain whether the DRC is experienced to be exclusive regarding spiritual preferences and, if so, whether this could be a contributing factor when it comes to the decline in membership of the Church. In 1980 Urban T Holmes wrote a handbook on spirituality, titled A history of Christian spirituality. Holmes' valuable contribution is a typology of spiritual preferences, specifically focused on prayer. In 1995 Corinne Ware used this typology and expanded it. She specifically focused on the way people responded to worship patterns. She explained differences in spirituality and spiritual preferences by distinguishing between four groups. She called the spirituality preferences "spirituality types" and named them "head", "heart", "mystic" and "hand". Ware developed a questionnaire to determine a person's "spirituality type". This investigation utilised Corinne Ware's spiritual typology to gain insight into people's experiences of worship services in the DRC. The results contribute to a better understanding of members' spiritual needs with regard to worship services in order for these experiences to contribute to their spiritual growth. The question is how the Dutch Reformed Church can remain true to its Reformed tradition while taking a more holistic and inclusive approach to spirituality, specifically with regard to worship. Keywords: reformed, spirituality, spirituality-types, worship service, worship experience, liturgy, cataphatic, apophatic, modern, postmodern
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Engelbrecht, J. J., and P. M. Venter. "Die betrokkenheid van die Nederduitsch Hervormde Kerk by Bybelkunde aan die Universiteit van Pretoria." HTS Teologiese Studies / Theological Studies 48, no. 1/2 (January 23, 1992). http://dx.doi.org/10.4102/hts.v48i1/2.2413.
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The involvement of the Nederduitsch Hervormde Kerk van Afrika in Biblical Studies at the University of Pretoria The two sections of the Faculty of Theology (Nederduitsch Hervormde Kerk and Nederduitse Gereformeerde Kerk) have equal responsibilities regarding Biblical Studies at the University of Pretoria. In this historical survey, however, attention is focused on the part of the Nederduitsch Hervormde Kerk. The Department of Biblical Studies has a proud record, and interesting possibilities for the future are mentioned. The Department functions (unofficially) as a third and ‘ecumenical’ section of the Faculty of Theology, its students coming from a variety of churches and beliefs, and its lecturers belonging to different churches.
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Pont, A. D. "Historiese perspektiewe op die kerklik-teologiese opieiding van die Nederduitsch Hervormde Kerk aan die Universiteit van Pretoria." HTS Teologiese Studies / Theological Studies 50, no. 1/2 (January 23, 1994). http://dx.doi.org/10.4102/hts.v50i1/2.2545.
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Historical perspectives on the theological training of ministers of the Nederduitsch Hervormde Kerk van Afrika at the University of Pretoria In commemorating the establishment of the theological faculty of the Nederduitsch Hervormde Kerk in 1917 at the old Transvaal University College, the forerunner of the University of Pretoria, some historical perspectives are given. In the first place the revised duplex ordo that marked the initial structur; of the faculty is discussed. With the advent and participation of the Nederduitsch Hervormde or Gereformeerde Kerk in the theological faculty, there was a gradual move to a simplex ordo, which was finally achieved in 1952. Concluding remarks are made about the theological intent of the faculty from 1917-1992.
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Strauss, Piet J. "Homoseksualiteit: Die standpunte van die Nederduitse Gereformeerde Kerk en die Nederduitsch Hervormde Kerk van Afrika in 2007." HTS Teologiese Studies / Theological Studies 67, no. 3 (March 9, 2011). http://dx.doi.org/10.4102/hts.v67i3.1152.
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Homosexuality: The viewpoints of the Dutch Reformed Church (DRC) and the Netherdutch Reformed Church of Africa (NRCA) in 2007 These two churches, through their broadest assembly namely the General Synod and the General Church Assembly respectively, show remarkable similarities in their approach to Scripture on the matter of homosexuality, the position of gay people in church life and the time frame in which they took decisions on these matters. The point of departure for both is marriage as something only for one husband and one wife. This is explicitly complemented by the NRCA with a limitation of sexual intercourse to marriage, which rules out the possibility of homosexuality. In the DRC the same principle is tradition, thus basicly coming to the same conclusion as the NCRA. The reason for these similarities is not that the two assemblies openly copied each other, but the fact that they both are reformed churches in Southern Africa serving, mainly, Afrikaners. Perhaps these similarities supply another reason for the present increase in cooperation between the two churches.
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Louw, H. A. "Ds. Jan Lion Cachet as sendingman." In die Skriflig/In Luce Verbi 23, no. 92 (June 25, 1989). http://dx.doi.org/10.4102/ids.v23i92.840.
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Ds. Jan Lion Cachet het as predikant, voordat hy professor aan die Teologiese Skool te Burgersdorp geword het, in die jong Gereformeerde Kerke in Suid-Afrika groot invloed ten opsigte van die sendingsaak uitgeoefen. Aangesien hy afkomstig was uit die kringe van die Reveille in Nederland, waar sendingwerk feitlik dié kenmerk van die ware kerk was, kan mens verstaan dat hy ’n groot voorstander van die sending was.
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Plaatjies van Huffel, Mary Anne, and Johan M. Van der Merwe. "Die reis met kerkeenwording tussen die Verenigende Gereformeerde Kerk in Suider-Afrika en die Nederduitse Gereformeerde Kerk in Afrika." Verbum et Ecclesia 33, no. 1 (February 8, 2012). http://dx.doi.org/10.4102/ve.v33i1.724.
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The journey to church unification between the Uniting Reformed Church in Southern Africa and the Dutch Reformed Church in Africa. The article gives a historical overview of judicial problems that the Dutch Reformed Church (DRMC) and the Dutch Reformed Church in Africa (DRCA) encountered in their journey to church unification. On 14 April 1994 the DRMC and the DRCA merged and the Uniting Reformed Church in Southern Africa (URCSA) came into being. Firstly, attention is given to a historical overview of the unification process. Secondly, the resolutions of the General Synod of the DRCA (1991), the judicial problems that surfaced shortly after the unification between the DRMC and the DRCA, the objections against the unification process and the lawsuit that followed, will be attended to. The unification between the DRMC and the DRCA was tested in court and in 1998 the Supreme Court gave judgment in favor of the DRCA. The verdict indicated that all decisions with regards to church property were ultra vires and that the DRCA as a legal corporate entity remains. The article concludes with a few legal aspects that may be derived from the judgement. The verdict highlights the administration of justice according to established rules and principles, namely that a juristic person cannot be deprived of life, liberty or property without appropriate legal procedures and safeguards. The article proposes that Reformed churches in the South African context should seriously take cognisance of the judgement. This article attempts to identify the important criteria for and characteristics of administration of justice with regard to church unification.
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Duncan, Graham A., Johan Van der Merwe, and Barry Van Wyk. "Church History and Church Polity in the Faculty of Theology at the University of Pretoria." Verbum et Ecclesia 30, no. 3 (December 17, 2009). http://dx.doi.org/10.4102/ve.v30i3.131.
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Theology has been an integral part of the University of Pretoria since its inception and Church History has been taught since the establishment of the Faculty of Theology in 1917. At that time, the Presbyterian Church of South Africa and the Nederduitsch Hervormde Kerk van Afrika (NHK) were partners. The Presbyterian link with the Faculty ceased in 1933. From 1938 the Nederduits Gereformeerde Kerk (NGK) joined the NHK and this remained the situation until 2002 when the Uniting Presbyterian Church of Southern Africa re-established its links with the Faculty. At the present time, the Department of Church History and Church Polity is staffed by representatives of all three partner churches.
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Du Toit, Flip. "Die oor-en-weer beroep van predikante tussen die Nederduitse Gereformeerde Kerk en die Nederduitsch Hervormde Kerk van Afrika: 1862–1917." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.3060.
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The ongoing appointment of ministers between the Dutch Reformed Church and the Netherdutch Reformed Church of Africa: 1862–1917. This article highlights the situation prior to the establishment of the theological training of the Netherdutch Reformed Church of Africa (NDRCA). The training of ministers of the Dutch Reformed Church (DRC) started in 1859 with the establishment of the Theological Seminary at Stellenbosch. Since 1862 three churches operated in the then Transvaal (South African Republic). Many ministers of the DRC were called to serve in the NDRCA. The most notable were the Rev D.P. Ackerman and the Rev H.S. Bosman. They were called before the origin of the united church (of the NDRCA and the DRC) that existed between 1885 and 1892. After the split in 1892, they (as well as many others) continued as ministers in the DRC. The first lecturer of the NDRCA was called in 1917 − also a minister that was previously from the DRC. The calling of his successor sparked a major row. The NDRCA congregation of Pretoria called another minister from the DRC – the Rev H.D. van Broekhuizen. This eventually led to a special meeting of the General Assembly of the NDRCA in 1917 where his calling was eventually approved.
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Strauss, Piet J. "Die Wêreldbond van Gereformeerde Kerke, die Nederduitse Gereformeerde Kerk en ’n status confessionis teen die teologiese en morele regverdiging van apartheid." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.2887.
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The World Alliance of Reformed Churches, the Dutch Reformed Church and a status confessionis against the theological and moral justification of apartheid. In 1982 the World Alliance of Reformed Churches (WARC) announced a status confessionis against the theological and moral justification of apartheid. It expelled two member churches, the Dutch Reformed Church (DRC) and the Netherdutch Reformed Church of Africa (Nederduitsch Hervormde Kerk van Afrika) because of their known support of apartheid. This situation could only be changed if these two churches were to unequivocally reject apartheid on the basis of a status confessionis and show specified practical examples of this rejection. The meaning of a status confessionis as applied by the WARC is analysed. The reason why the WARC came to a status confessionis is historically investigated. The reaction of the DRC to this resolution and its readmittance as a member of the WARC is clarified. Attention is also given to the condition that accepting a status confessionis against the support of apartheid does not mean – for the WARC at least – that a new confession of faith should follow from this.
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Ungerer, André G. "Hervormde spore op die Tukkie kampus – ’n Kroniek van die tweede 50 jaar." HTS Teologiese Studies / Theological Studies 73, no. 1 (February 28, 2017). http://dx.doi.org/10.4102/hts.v73i1.3859.
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This article is about the 2nd half (50 years) of the centenary of the Nederduitsch Hervormde Kerk van Afrika (NHKA) at the University of Pretoria (UP). The NHKA was the first church to join the Faculty of Theology at UP in 1917. The previous article ‘Hervormde footprints on the Tukkie campus – a chronicle of the first fifty years’ contains the humble beginnings, the steady growth, the political background during the apartheid years, and the NHKA’s role in justifying apartheid. The 70s and the 80s was a flourishing time for the Church with a steady growth in membership, an increase in the number of lecturers and students, and more or less enough money to sustain theology education at UP. During the nineties there was a decrease in membership numbers with the pivot point in 1992: from thereon there was a steady decline which was accelerated by the church schism in 2011 and onward. The two Sections of the NHKA and the Nederduitse Gereformeerde Kerk (NGK), Section A and B, became one in 2000. The Reformed Theology College (RTC), with the aim of church specific education for students of the NHKA, was also established in 2000 with prof. T.F.J. Dreyer as the first head. In November 2015 a student protest action #FeesMustFall rocked the foundation of higher education in South Africa. The issue of language and curriculum as aftermath of the protest actions was also at stake during 2016. During 2017 the centennial celebration of the Faculty of Theology at UP will take place. It coincides with REFO 500 – the commemoration of 500 years of the Reformation.
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Coetzee, Callie F. C. "Die plek en funksie van die Heidelbergse Kategismus in ’n omkeerstrategie in die Gereformeerde Kerke in Suid-Afrika." In die Skriflig/In Luce Verbi 48, no. 1 (March 20, 2014). http://dx.doi.org/10.4102/ids.v48i1.1785.
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Die herdenking van die 450 jarige bestaan van die Heidelbergse Kategismus (1563−2013) is ’n baie besondere geleentheid. Dit is ’n geleentheid om ons in die ryke erfenis van die 16de-eeuse Reformasie te verheug. Dit is ook ’n geleentheid om met die oog op die toekoms van kerkwees oor die relevansie, handhawing en belewing van hierdie erfenis te besin. Wat die Gereformeerde Kerke in Suid-Afrika betref, word hierdie besinning oor die plek en funksie van die Heidelbergse Kategismus (HK) in besonder in hierdie artikel gedoen in die lig van die sogenaamde omkeerstrategie waarop die Algemene Sinode van 2012 besluit het. Deputate wat die volgende sinode moet adviseer, het onder andere die opdrag om ’n studie te doen ‘… van die suiwerheid en toepaslikheid van die leer wat op elke vlak verkondig word, asook hoe dit verder uitgebou kan word’. In die artikel word beredeneer dat die volgende sake in die besinning oor ’n omkeerstrategie vir ’n kerkgemeenskap in die reformatoriese tradisie aandag sal moet ontvang: Die wese van die kerk, kerk en belydenis en die belydenis as deel van die wese van die kerk. Wat die HK in besonder betref, word aandag gegee aan die unieke aard daarvan, die kategismusprediking en die apologetiese en missionale gerigtheid daarvan omdat dit ’n belangrike onderdeel van die werk van bogenoemde deputate vorm. Die artikel word afgesluit met enkele slotopmerkings en ‘aanbevelings’ dat opnuut oor die kategismusprediking besin word en dat die handhawing van die belydenis in enige omkeerstrategie ononderhandelbaar is.The place and function of the Heidelberg Catechism in a ‘turn-around’ strategy within the Reformed Churches in South Africa. The commemoration of the 450th year of the Heidelberg Catechism (1563−2013) is a special occasion worldwide. It is an opportunity to experience gratitude and joy for the rich heritage of the 16th-century Reformation. It is also an opportunity to reflect on maintaining and experiencing this heritage of being church in the future. As far as the Reformed Churches in South Africa are concerned, this reflection on the future is focused in this article on the so-called turn-around strategy, decided on by the General Synod of 2012. A mandate was given to deputees in this regard, inter alia to undertake a study regarding the soundness and relevance of the doctrine that is proclaimed and how that can be further promoted. It is argued in this article that the following issues should be addressed in reflecting on a turn-around strategy for a church in the Reformed tradition: the essence of the church, church and confession and the confession as part of the essence of the church. As far as the Heidelberg Catechism in particular is concerned, the following points are addressed: the unique character of the Heidelberg Catechism, catechism preaching, the apologetic and missional focus of the Heidelberg Catechism in the light of the task to be dealt with by the abovementioned deputees. It is concluded that special attention should be given anew to catechism preaching and that maintaining the confessions is not negotiable for the church of Christ on her way to his second coming. Believe me, my Lord, the Church of God will never preserve itself without a Catechism. (Uit ‘n brief van Calvyn aan Somerset, 22 Oktober 1548; Vgl Wallace 1990:97)
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Ungerer, André G. "Hervormde voetspore op die Tukkie-kampus: ’n Kroniek van die eerste 50 jaar." HTS Teologiese Studies / Theological Studies 73, no. 1 (February 28, 2017). http://dx.doi.org/10.4102/hts.v73i1.3835.
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In 2017 the Nederduitsch Hervormde Kerk van Afrika (NHKA) celebrates its centenary of theological education at the University of Pretoria (UP). In this article the focus is on the build-up to setting up the first 50 years 1917– 1967 at UP. From as early as 1909 there was a yearning for our own theological seminary; however, some of the church leaders expressed their desire for theological education at a university. At the dawn of 1916 everything was in place for the NHKA and the Presbyterian Church of South Africa, as the first two partners, to start a faculty of theology at the Transvaal University College (TUC). On 01 April 1917 the Faculty of Theology commenced its work with prof. J.H.J.A. Greyvenstein of the NHKA and prof. E. MacMillan from the Presbyterian Church. The Presbyterian link with the faculty was broken in 1933. From 1938 the Nederduitse Gereformeerde Kerk (NGK) joined the NHKA and two independent sections were established: Section A for the NHKA and Section B for the NGK. There was a steady growth in the number of students and professors and on 13 June 1967 the NHKA filled its sixth professorship in the person of prof. I.J. de Wet. This era was also characterised by a lot of political tension in the heyday of the policy of apartheid. The NHKA was known for Article III in its constitution that propagates that church membership was for whites only. The NHKA support of the policy of apartheid was the cause of a dispute between the Church and prof. A.S. Geyser. In the end the matter was settled in favour of Geyser. There was also a dispute between professors A.G. Geyser and A.D. Pont that ended up in court in 1967. Pont was accused of defamation against Geyser. The court ruled against Pont and Geyser was granted the largest amount of compensation up till then.
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Office, Editorial. "Editorial." In die Skriflig/In Luce Verbi 42, no. 3 (July 27, 2008). http://dx.doi.org/10.4102/ids.v42i3.272.
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Die derde uitgawe van In die Skriflig vir 2008 bevat ’n verskei- denheid artikels wat leesstof in verskillende dissiplines van die gereformeerde teologiese ensiklopedie verskaf. C.J. Smit verskaf prikkelende gedagtes oor die verhouding van die kerkorde en die werk van die Heilige Gees. Dit is in ’n tyd waarin veral die charis- matiese teologie die gedagte wek dat enige vorm van ’n kerklike dokument, soos belydenisskrifte en ’n kerkorde, die werking van die Heilige Gees strem en die vryheid van gelowiges inperk. Die artikel van J.L. Helberg vra die aandag vir die relevansie van die bui- tengewone geboorte van Jesus vir die posisie van die vrou in die kerk. Hierdie artikel moet gesien word as ’n waardevolle bydrae in die debat oor die posisie van die vrou wat binnekort weer op die algemene sinode van die Gereformeerde Kerke in Suid-Afrika aan die orde sal kom. Die boek van Fika Janse van Rensburg, Douw Breed en Jorrie Jordaan met die tema “Manlik en vroulik in die Bybel” wat onlangs verskyn het en by die spesiale algemene ver- gadering van die Gereformeerde Teologiese Vereniging bespreek is, het wye reaksie uitgelok en een van die reaksies, ’n reaksie deur P.N. Archbald, word in hierdie uitgawe as ’n fokusartikel geplaas. Die artikel van Helberg en hierdie boek, met die reaksies daarop, het vele nuwe insigte oopgemaak en kan dien as prikkelende stof vir verdere besinning.
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Van Helden, Sophia. "Institusionalisme – springlewendig in die kwynende Afrikaanse Gereformeerde kerkpraktyk." In die Skriflig/In Luce Verbi 47, no. 1 (November 29, 2013). http://dx.doi.org/10.4102/ids.v47i1.87.
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In hierdie artikel word die institusionalistiese denkwyse (I-denke) as dominante denkwyse in die krimpende tradisioneel-Afrikaanssprekende Gereformeerde kerke bespreek. I-denke toon ’n denkwanbalans wat weerspieël word in die huidige ongebalanseerde en ongesonde kerkpraktyk. Die onwaarskynlikheid van organiese groei binne die huidige ekklesiologiese wanbalans, word belig deur te fokus op navorsing binne die Gereformeerde Kerk van Suid Afrika (GKSA)-kerkpraktyk, as een van die drie gereformeerde susterskerke. Die bevindings dui op die noodeisende toestand binne die tradisionele ekklesiologie. Die Christosentriese denkparadigma word as gebalanseerde korrektief aan die hand van die groot opdrag uiteengesit (maak dissipels van alle nasies) uiteengesit, as sleutel vir die daarstel van gesonde omstandighede ter wille van kerkgroei. Denke as die belangrikste ekklesiologiese oorsaak van kerkkrimping, kan deur denkverandering teëgewerk word ten einde verdere krimping van die susterskerke teë te werk.Institutionalism – alive and well in the declining Afrikaans reformed church practice. This article discusses institutionalism as the dominant paradigm (I-paradigm) among the declining traditional Afrikaans speaking Reformed churches in South Africa. The I-paradigm portrays imbalanced thinking prevailing in the current unhealthy church practice. The improbability of natural growth within the recent ecclesiastic imbalance, is highlighted by focusing on a study within the church practice of the Reformed Curch of South Africa (RCSA) – one of the three reformed sister churches. Conclusions drawn from the study emphasise the serious conditions of this traditional ecclesiology. The Christ centered paradigm, as balanced corrective, is discussed in line with the great commission (disciple the nations) as key to creating healthy circumstances in order to realise church growth in the long run. Thinking, as the most important ecclesiological factor causing church decline, can be changed, thus preventing further decline of the sister churches.
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Office, Editorial. "Editorial." In die Skriflig/In Luce Verbi 42, no. 1 (July 27, 2008). http://dx.doi.org/10.4102/ids.v42i1.254.
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Ons is weereens bevoorreg om nog ’n uitgawe van In die Skriflig aan ons lesers aan te bied. In hierdie uitgawe gee die bekende Potchefstroomse filosoof, B.J. van der Walt perspektiewe oor ’n Christelike samelewingsbeskouing. Hierdie tema is vir die gere- formeerde teologie van die uiterste belang, veral in die huidige tydsgewrig in Suid-Afrika waarin die godsdiens enersyds so maklik vergeestelik en andersyds so maklik veramptelik word. Dit is nodig dat ons weer wetenskaplik besin oor die aard en roeping van verskillende samelewingsverbande binne die koninkryk van God. Veral is die sosiale roeping van die geïnstitueerde kerk weer van belang soos blyk uit die teoenemende politieke rol wat kerke begin inneem as deel van die burgerlike samelewing se konfrontasie met die sterk sentrale regering. Is dit byvoorbeeld die taak van kerke om as moniteerders op te tree by verkiesings in buurlande en in hoe- verre moet die kerke hulle besig hou met voorgestelde wetgewing? Gaan dit nog om kerklike sake op ’n kerklike wyse soos art. 30 van die Dortse kerkorde bepleit? Hopelik stimuleer die besinning van Van der Walt diepsinnige nadenke oor die saak in gereformeerde kringe.
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Grobler, Aldeon B., J. Louw Van der Walt, and Barend J. De Klerk. "A framework for crafting and implementing a congregational strategy in the local congregations of the Reformed Churches of South Africa." In die Skriflig/In Luce Verbi 46, no. 2 (November 16, 2012). http://dx.doi.org/10.4102/ids.v46i2.103.
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The church is not like any other institution or organisation in society. Although the church is primarily invisible and spiritual, it is a visible organisation in the world, and it spans across borders of nations, languages and countries. John Calvin strongly rejected the notion that the church is only a spiritual organisation of which the visible administrative side is downplayed. The fellowship of the church must not only be seen as a mystical relation with Jesus Christ. During 2010, an empirical study was done on the extent to which congregations of the Reformed Churches of South Africa (RCSA) adhere to the request to have a well-designed congregational strategy. The knowledge gained from a literature study on the science of Strategic Management and the results of the empirical study was combined into a framework for crafting and executing a congregational strategy. This framework can be used by congregational leaders to guide them through their own process of crafting and executing their unique congregational strategy. The research was concluded with a recommendation that the Theological School of the RCSA should consider including a course on Strategic Management in the training syllabus of aspiring ministers. Considering that Strategic Management is a specialised management science, and external Strategic Management consultants tend to be expensive, the research also recommended that the Administrative Bureau of the RCSA consider employing their own Strategic Management consultant for the RCSA with the specific assignment of assisting and guiding all congregations with their congregational strategy.’n Raamwerk vir die ontwerp en implementering van ’n gemeentestrategie in die plaaslike gemeentes van die Gereformeerde Kerke in Suid-Afrika. ’n Kerk is ’n unieke organisasie. Die kerk is primêr onsigbaar en geestelik van aard. Tog funksioneer dit as ’n instituut in die wêreld en moet dit doelmatig en doeltreffend bestuur word, ten einde alles ordelik te laat verloop en doelgerig te laat funksioneer. Johannes Calvyn het die idee dat ’n gemeente slegs ’n geestelike instelling is, waarvan die sigbare administratiewe deel as onbelangrik afgemaak word, verwerp. ’n Empiriese studie is gedurende 2010 onderneem om vas te stel tot watter mate gemeentestrategieë wel in die Gereformeerde Kerke in Suid-Afrika (GKSA) opgestel en uitgevoer word. Die kennis wat ingewin is met die empiriese studie is gekombineer met ’n literatuurstudie oor die vakgebied van Strategiese Bestuur, en ’n raamwerk vir die ontwerp en implementering van ’n gemeentestrategie is daargestel. Hierdie raamwerk kan deur gemeenteleiers gebruik word in die ontwerp en implementering van hulle gemeente se strategie. Die navorsing sluit af met die aanbeveling dat daar oorweging geskenk moet word om ‘n kursus in strategiese bestuur in die opleidingsillabus van teologiese studente in te sluit. ’n Verdere aanbeveling is gemaak dat, weens die gespesialiseerde aard en koste aan eksterne Strategiese Bestuurskonsultante verbonde, die Administratiewe Buro van die GKSA oorweging behoort te skenk om hulle eie konsultant in diens te neem. Die opdrag moet wees om gemeentes van die GKSA by te staan in die ontwerp en implementering van die gemeentestrategie.
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Sekhaulelo, Motshine A. "Reformed Churches in South Africa’s strategies for poverty reduction in urban communities." In die Skriflig/In Luce Verbi 48, no. 1 (March 20, 2014). http://dx.doi.org/10.4102/ids.v48i1.1788.
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This article investigates and outlines the strategies, which the Reformed Churches in South Africa (RCSA) can employ for poverty alleviation in the South African urban communities. By RCSA, the author refers to the local churches that constitute a familyof churches or church organisation. It is important to note that, historically, the churches stood at the forefront of giving freely to the poor, caring for widows, taking in destitute orphans, visiting the sick, and caring for the dying. Despite this long and often appreciated legacy of support for the poor and the needy, the church ceased or slowed to provide such ministry. This was probably due to the emphasis on the ’social gospel’ in liberal theology,which many churches began to view with deep suspicion. In talking about the church’s stance towards poverty, it should also be noted that, historically, the poor have suffered due to those churches that, without warrant, preach the health, wealth and prosperity gospel, incorrectly stating that God wants everyone to be equally rich. By promoting false hope about the prospects for overnight success through prayer and tithing, some of these churches take advantage of a vulnerable congregation that is often desperate for an improvement in their economic circumstances. This article investigates not only the complex of poverty and inequality in the South African (SA) urban community, but also the prophetic calling of the RCSA with respect to poverty today. The conclusion arrived at is that poverty and inequality persist in the urban community whilst the church, both as institution and organism, should be able to study and respond positively to the dynamics involved in urban poverty.Die Gereformeerde Kerke in Suid Afrika (GKSA) se strategieë vir armoedeverligtingin stedelike gebiede. Hierdie artikel ondersoek en skets die strategieë wat die GKSA kan benut om armoede in stedelike gebiede te verlig. Die GKSA verwys na plaaslike kerke wat ’n familie van kerke of kerkorganisasies uitmaak. Dit is belangrik om kennis te neem van die feit dat die kerk, reg deur die geskiedenis, op die voorpunt was om vryelik aan armes te voorsien, vir die weduwees te sorg, weeskinders in te neem, siekes te besoek en sterwendeste versorg. Ten spyte van hierdie lang en meestal gewaardeerde nalatenskap aan armes en behoeftiges, het hierdie bediening deur die kerk afgeneem en is in baie gevalle gestaak. Dit is waarskynlik as gevolg van die klem wat in die bevrydingsteologie op die ‘sosialeevangelie’ geplaas is en tans deur baie kerke met agterdog bejeën word. Wanneer die kerk se houding teenoor armoede ter sprake kom, moet ’n mens in gedagte hou dat, histories gesproke, die armes as gevolg van die kerk ly – kerke wat sonder waarborg die gesondheidsen voorspoedteologie verkondig het en wat valslik voorgegee het dat dit God se wil is dat almal ewe ryk moet wees. Deur die vals vooruitsigte voor te hou om oornag deur gebed en uit offergawes ryk te word, is kwesbare gemeentelede wat desperaat was vir die verbetering van hulle ekonomiese omstandighede uitgebuit. Hierdie artikel ondersoek nie net die kompleksiteit van armoede en ongelykhede in die stedelike gemeenskappe van Suid-Afrika nie, maar ook die profetiese roeping van die GKSA met betrekking tot armoede vandag. Die gevolgtrekking is dus dat armoede en ongelykheid voortduur in stedelike gebiede terwyl die kerk as instituut sowel as organisme die bevoegdheid moes hê om die dinamiek wat deel van stedelike armoede uitmaak, te bestudeer en positief daarop te reageer.
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Du Plooy, Andries L. "Calvyn se vierde diens, die doktore-amp, en artikel 18 van die kerkorde van Dordrecht 1618 en 1619: ’n Kritiese refleksie." In die Skriflig/In Luce Verbi 48, no. 2 (February 12, 2014). http://dx.doi.org/10.4102/ids.v48i2.1760.
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Die artikel fokus op Calvyn se besondere rol in die formulering van artikels 2 en 18 van die kerkorde van Dordrecht 1618 en 1619. Hierdie kerkorde word steeds deur ’n groot aantal gereformeerde kerke in die wêreld aanvaar en gebruik.Onderwerpe en probleme wat aangeraak word, sluit vrae in soos die volgende: Wie is verantwoordelik vir die onderrig van Teologie? Is die tradisie geldig dat daar naas die drie dienste van Woordbedienaar, ouderling en diaken ook ’n vierde diens bestaan, naamlik dié van doktor in die Teologie? Kan hierdie tradisie, wat hoofsaaklik op die standpunte van Bucer en Calvyn berus, met die gegewens in die Bybel versoen word?Besondere aandag word aan die volgende aspekte gegee:• Historiese gegewens oor doktor in die Teologie met besondere verwysing na die standpunte en invloed van Calvyn.• ’n Kritiese evaluering van die begronding van die vierde diens op die Bybel.• Die verhouding tussen teologiese opleiding in die konteks van die kerk en/of ’n universiteit.• Besondere aandag word gegee aan die situasie in die Gereformeerde Kerke in Suid-Afrika ten opsigte van die funksionering van hierdie vierde diens.Van die belangrikste konklusies wat gemaak word, is die volgende: die kerk het deur die eeue ’n besondere waardering en respek gehad vir die taak en funksie van die doktore in die Teologie. Dit het inderdaad tot groot seën van die kerke gedien. Calvyn se standpunte het dikwels tot verwarring aanleiding gegee, maar andersyds ook bygedra tot die erkenning van die belangrike funksie of taak wat hierdie vierde diens kerklik verrig. Net so vervul die doktore in die Teologie ’n besondere wetenskaplike rol aan teologiese fakulteite van universiteite.Calvin’s fourth office, the doctor ministry, and article 18 of the church order of Dordrecht 1618 and 1619: A critical reflection. This article focuses on Calvin’s special role in the ecclesiastical formulation of articles 2 and 18 in the church order of Dordrecht 1618 and 1619, which is still retained in a large number of reformed church orders in the reformed fellowship of churches.Topics and issues which are addressed include questions such as: Who is responsible for the teaching of Theology? Is the tradition valid that the doctorial or professorial office in theology exists as a fourth office beside that of ministers, elders and deacons? Is this tradition, which mainly rests on the views of Bucer and Calvin, correct in terms of the Bible?Particular attention to the following aspects is given:• Historical data on the doctor ecclesiae focusing on the views and influence of Calvin.• A critical evaluation of the foundation of the fourth office on the Bible.• The relationship between theological training in the context of a church and/or a university.• A special investigation of the situation within the Reformed Churches in South Africa in this regard.Important conclusions are made, for example that the church through the ages had a very high esteem and respect for the office of the doctor in Theology; that this fourth office is still retained in many reformed churches, with great blessing. Calvin’s views did cause some confusion on the one hand, but on the other hand it contributed to the acknowledgement of the important function the doctors in Theology have on behalf of the church and in the faculties of Theology at universities.