Relevant bibliographies by topics / Nederduitsche Gereformeerde Kerken

Academic literature on the topic 'Nederduitsche Gereformeerde Kerken'

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Published: 27 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "Nederduitsche Gereformeerde Kerken"

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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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Strauss, P. J. ""Hervormd" or "gereformeerd?": The choice the General Assembly of the Dutch Reformed Church had to make in the South African Republic in 1866." Tydskrif vir Geesteswetenskappe 59, no. 3 (2019): 367–81. http://dx.doi.org/10.17159/2224-7912/2019/v59n3a4.

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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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Strauss, Piet. "Frans Lion Cachet and the restoration of the Dutch Reformed Church in the Zuid-Afrikaansche Republic around 1866." Tydskrif vir Geesteswetenskappe 59, no. 4 (2019): 455–70. http://dx.doi.org/10.17159/2224-7912/2019/v59n4a1.

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Pont, A. D. "Die beweging vir kerkvereniging tussen die drie Afrikaanse gereformeerde kerkgemeenskappe in die 20ste eeu: 'n vlugtige oorsig." In die Skriflig/In Luce Verbi 27, no. 3 (June 25, 1993). http://dx.doi.org/10.4102/ids.v27i3.1470.

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Hierdie oorsig is 'n herdenking én in 'n sekere sin 'n oorweging van die kerkvereniging van 17 Junie 1892 toe die Nederduitsche Gereformeerde Kerken, wat as dolerende kerke uit die gemeenskap van die Nederlandse Hervormde Kerk getree het, en die Christelijke Gereformeerde Kerken wat in 1834 afgeskei het, saam 'n nuwe kerkverband gevorm het.
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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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Strauss, Piet J. "’n Kerkorde in gereformeerde kerke toegepas op die Nederduitse Gereformeerde Kerkorde van 2013." In die Skriflig/In Luce Verbi 51, no. 1 (February 27, 2017). http://dx.doi.org/10.4102/ids.v51i1.2215.

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Church order in reformed churches applied to the church order of Dutch Reformed Church of 2013. 1 Corinthians 14:40 with its call for the affairs of the church to be transacted ‘decently and in order’ as well as a general need in churches for stipulations in this regard, form the backbone of the need for church orders. Proper, acceptable church orders are, therefore, focused on the practices of the church: the offices, assemblies, church services, discipline,relations, and other affairs of the church.In order to be channels for the free flow of, and obedience to the authority and content ofthe Word of God in church, implementing the church order should not be an aim in itself.The order of a church cannot be a strict law that should be literally applied in church affairs. A church order should serve the church in its calling to be a church of the Word of God.
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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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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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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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Dissertations / Theses on the topic "Nederduitsche Gereformeerde Kerken"

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Louw, Reinier Willem. "Die bydrae van Dr J.D. [Koot] Vorster tot die kerkregtelike ontwikkeling van die Ned Geref Kerk met besondere verwysing na die kerkverband en sy aandeel in die totstandkoming van die Algemene Sinode in 1962 /." Pretoria : [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-09252009-015827/.

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Plaatjies, Mary-Anne. "Die Doleansiekerkreg en die kerkreg en kerkregering van die Nederduitse Gereformeerde Sendingkerke en die Verenigende Gereformeerde Kerk in Suider-Afrika /." Pretoria : [S.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-04022009-190218/.

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Gensicke, Matthias. "Zwischen Beharrung und Veränderung : die Nederduitse Gereformeerde Kerk im Umbruchsprozess Südafrikas (1990 - 1999) /." Münster [u.a.] : Waxmann, 2007. http://www.waxmann.com/kat/1789.html.

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Kreitzer, Mark Robert. "A missiological evaluation of the Nederduitse Gereformeerde Kerk's new social theology (Church and society 1990)." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Gensicke, Matthias. "Zwischen Beharrung und Veränderung die Nederduitse Gereformeerde Kerk im Umbruchsprozess Südafrikas (1990 - 1999)." Münster New York München Berlin Waxmann, 2006. http://www.waxmann.com/kat/1789.html.

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Kritzinger, Johannes Naudé. "Die rol van die Evangeliese Groepering in die sending van die NG Kerk." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-05152007-152549/.

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Thom, Gideon. "The development of theology at Stellenbosch from 1859-1919." Thesis, Rhodes University, 1990. http://hdl.handle.net/10962/d1001544.

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This study seeks to give an exposition of the development of theology at the Stellenbosch Kweekskool from 1859 until 1919, a period that coincided with the formative years of Afrikaner nationalism. John Murray (1826-1882) was nurtured in evangelical Calvinism but received his theological training in 'moderate' Utrecht. As Calvinist he emphasized salvation by grace and Christian obedience, as evangelical, union with Christ, and as kenoticist he emphasized the relevance of the humanity of Christ. N.J. Hofmeyr (1827-1909) was converted under an evangelical Lutheran and received his training in Utrecht, in the heyday of Dutch ethical and German mediating theology. He was fascinated by the historical Jesus. In his view, the 'religion of Jesus' was not the moralistic one imagined by the modernists, but an experience of sonship, continually challenged by severe temptations. The central theme of his theology was the huiothesia, the sonship of Jesus being the prototype of our sonship. As he was the spiritual father of many generations of Stellenbosch students, his Christocentric emphasis and his doctrine of huiothesia played an important role in the development of NGK spirituality. Other themes in Hofmeyr's theology bore the marks of mediating theology: The idea that the conscience is the voice of God, the 'natural' compatibility between the human and the divine, the importance of experience in the theological enterprise and the idea that grace must accommodate itself to nature. J.I. Marais (1848-1919) and P.J.G. de Vos (1842-1931), who received part of their training in Scotland, were more conservative in theology than Hofmeyr. By the turn of the century De Vos has fully accepted scholastic Calvinism and premillenniaIism; Marais accepted premillennialism around 1914. The experiences of the Anglo-Boer War precipitated the close relationship between the Afrikaner and the NGK, and the lack of a strong doctrine of the church in Stellenbosch theology added to the blurring of distinctions between church and people. The national church of the Scots and Dutch traditions became the volkskerk of the Afrikaner. Important biblical dimensions of Murray and Hofmeyr's theology were neglected after Hofmeyr's death. The conviction that God revealed himself completely in the human Christ was weakened by fundamentalism and the tendency to see God's will in the history of the volk. Their eschatology - which expected great success for the gospel - was replaced by premillennialism, which expected only limited success for missions before the parousia. Hofmeyr's social gospel, which was applied to the problem of the 'poor whites', was gradually replaced by a negative view of the social relevance of the gospel, especially in racial matters. This gradual change of theological direction involved a growing sympathy with fundamentalism and Kuyperianism, but did not consist in a full revival of reformation theology
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Janse, Rhe, H. J. Hendriks, and J. H. Cilliers. "Spiritualiteitsdiversiteit as uitdaging aan die erediens : 'n verkenning van die funksie van lofprysing in die Nederduitse Gereformeerde Kerk." Thesis, Stellenbosch : University of Stellenbosch, 2002. http://hdl.handle.net/10019.1/15497.

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Thesis (DTh)--University of Stellenbosch, 2002.
AFRIKAANSE OPSOMMING: Die Nederduitse Gereformeerde Kerk is die afgelope paar jare in debatte gewikkel oor die een aktiwiteit wat uniek aan die kerk is, naamlik haar aanbidding. Aanbidding het vandag een van die belangrike redes geword waarom kerke groei, maar is terselfdertyd ook een van die oorsake waarom gemeentes lidmate verloor en kwyn. Aan die voorpunt van die debat oor aanbidding, is die kwessie van lofprysing. Lofprysing het vandag vir baie gelowiges 'n middel geword om hulle geloof en aanbidding tot uitdrukking te bring. In plaas daarvan dat die nuwe beklemtoning en behoefte aan lofprysing die kerk in haar aanbidding van God verenig het, het dit egter 'n bron van frustrasie en konflik geword. Hierdie konflik sentreer hoofsaaklik om die styl waarin lofprysing plaasvind en word aangehelp deur die gebrek aan kennis oor die onderwerp en die diversiteit wat in gemeentes heers. Gemeentes van die Nederduitse Gereformeerde Kerk bestaan vandag uit lidmate wat uiteenlopende lewensuitkyke handhaaf en verskillende spiritualiteite besit. Om die hele kwessie van lofprysing binne die konteks van diverse gemeentes aan te spreek, moes die studie eerstens die aard en funksie van lofprysing binne die liturgie bepaal. Daarna moes 'n wyse gevind word waarop die diversiteit in gemeentes hanteer kon word. Deur middel van 'n spiritualiteitstipologie wat Holmes in 1980 opgestel het, en wat later as basis van verskillende spiritualiteitsanalises gedien het, is 'n instrument daargestel waarmee gemeentes en individue se spiritualiteit getoets kon word. In hierdie studie is die analises nie net gebruik om mense se spiritualiteit vas te stel nie, maar ook om te bepaal of daar 'n korrelasie tussen spiritualiteitsgroepe en hulle aanbiddingsbehoeftes bestaan. Die navorsing het daarin geslaag om nie net 'n verband tussen spiritualiteit en aanbiddingspatrone aan te toon nie, maar ook die waarde van 'n spiritualiteitsanalise te beklemtoon om die diversiteit ten opsigte van aanbidding en lofprysing in gemeentes aan te spreek.
ENGLISH ABSTRACT: Over the past few years the Dutch Reformed Church has been embroiled in a debate regarding worship within the church. Whilst the worship within a congregation has become one of the most important factors in church growth, it is also one of the reasons why some congregations loose membership and shrink in size. A major point of contention within this debate relates to the use of praise. To many believers, praise has become a process through which they worship and reinforce their faith. Instead of unifying the church in her worship of God, the current emphasis on praise within the church has become a source of frustration and a point of contention. This controversy mainly centres around the style with which praise is practiced within the congregation and is exacerbated by a lack of knowledge surrounding the topic and the diversity that exists within congregations. Members of the Dutch Reformed Church has widely divergent life views and also possess different spiritualities. To determine the use of praise within divergent congregations, this study evaluated the nature and function of praise within the context of the liturgy. Subsequently, a method to manage the diversity within congregations was developed. In 1980, Holmes developed a spirituality typology within which he identified four spirituality groups. Based on the spirituality typology, some spirituality analyses were formed to help congregations and individuals to test their spirituality. These analyses were used to identify the correlation between a spirituality group and their worship requirements. The results from this research clearly showed a positive correlation between these two parameters and also highlighted the value of using the spirituality analysis as a method to manage the different praise and worship requirements that exists within congregations.
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Botha, Jan Adriaan. "Missionale transformasie in die Nederduitse Gereformeerde gemeente Eloffsdal : ‘n terdoodveroordeelde gemeente herleef." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/18061.

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Thesis (MTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: This research has been conducted from a post modern, practical theological point of view. The focus of the research is on the question: How was it possible for Eloffsdal Dutch Reformed Church as a congregation with a death penalty on it to experience new life and hope? I share a couple of introductory ideas and concepts in Chapter 1. The focus is on the research question mentioned above, the historical background and the unique context of the congregation. Concepts are clarified to explain the meaning of certain concepts in the study. Concepts include missional, missional transformation, stories/narratives, identity, capacity, new borders, a new church concept and God stories of Hope are clarified. Chapter 2 deals with the importance of considering the congregation's story and the context in which it played and still plays out. The micro, meso and macro contexts are also taken into account. In Chapter 3 Eloffsdal's members tell the story of the congregation through the use of the nominal group technique as well as the use of the ethnographic reading report. The congregation is then described according to ethnographic interviews, missional conversations and relevant nominal questionnaires. Chapter 4 focuses on the theology, practical theology and the narrative practical theology. The identity of the congregation, the re-discovery of the initiative of the Trinity, the discovery to be send out or be missional as well as the development of new capacities are described. In Chapter 5 there is a search for a possible paradigm shift where the congregation itself needs to discover and develop various levels and different contexts in their missional journey. This will involve that new borders will be crossed. The processes and factors which turned the members' minds to contribute to their new concepts of the church (ecclesiology) are also discussed. Together with my co-researchers we searched for possible stories of Hope. Chapter 6 is a critical reflection on the research process and the possible missional transformation that contributed to a congregation's experience of new life and hope in spite of a death penalty being spoken out over it. Possible limitations of the research as well as topics for further research are mentioned. The end of any process is and always will be open and always leads to further questions and problems to be discovered. This research does not end with a full stop, but with a comma,….
AFRIKAANSE OPSOMMING: Hoe het Eloffsdal NG Gemeente as ʼn terdoodveroordeelde gemeente nuwe lewe en hoop gekry? Dit is die navorsingsvraag wat in die navorsing aan die orde gestel word. In Hoofstuk 1 hanteer ek enkele inleidende gedagtes en konsepte. Die soeklig val kortliks op die navorsingsprobleem, die konteks van die gemeente en historiese agtergrond wat ondersoek word in die res van die navorsing. Die begripsverheldering help om van die kernbegrippe in die navorsing uit te lig. Begrippe soos missionaal, missionale transformasie, verhale/narratiewe, identiteit, kapasiteit, nuwe grense, nuwe kerk begrip en God stories van Hoop word omskryf. Hoofstuk 2 handel oor die noodsaaklikheid om die gemeenteverhaal en die konteks waarbinne dit oor jare afgespeel het, te verreken. Die mikro, meso en makro kontekste word ook verreken. In Hoofstuk 3 word Eloffsdal se lidmate aan die woord gestel om deur middel van die nominale groep tegniek asook die bevindinge uit die etnografiese leesverslag, die navorsingstorie van die gemeente te vertel. Die gemeente word met behulp van die etnografiese onderhoude, missionale gesprekke en toepaslike nominale vraelyste beskryf. In Hoofstuk 4 val die fokus op die teologie, praktiese teologie en narratiewe praktiese teologie. Die identiteit van die gemeente, die herontdekking van die insiatief van die Drie-enige God, die ontdekking van gestuurd wees asook die ontwikkeling van nuwe kapasiteite, word in dié hoofstuk verreken en ontgin. In Hoofstuk 5 word na 'n moontlike paradigmaskuif gesoek waar die gemeente self die verskillende vlakke en kontekste in hulle unieke konteks gaan ontgin. Nuwe grense word ook oorgesteek. Die prosesse en faktore wat in die mense se koppe gedraai het en sodoende meegehelp het om 'n nuwe kerkbegrip (ekklesiologie) te laat ontwikkel word ondersoek. In samewerking met my medenavorsers word daar gesoek na moontlike stories van hoop. Hoofstuk 6 handel kortliks oor 'n kritiese refleksie oor die navorsingsproses en die moontlike missionale transformasie wat meegehelp het om 'n terdoodveroordeelde gemeente te laat herleef. Moontlike leemtes in die navorsing en voorstelle oor gepaste onderwerpe vir verdere navorsing, word ook hier hanteer. Die einde is en bly altyd 'n oop proses en ontlok altyd weer nuwe vrae vir verdere navorsing. Daar is nie 'n punt aan die einde van die navorsing nie, wel 'n komma, ……..
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Uys, Jacobus Stephanus Petrus. "'n Prakties-teologiese ondersoek na die gebruik van liturgiese simbole en rituele in die paassiklus." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-09292006-132447/.

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Books on the topic "Nederduitsche Gereformeerde Kerken"

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Nederduitsche Gereformeerde Kerken (Doleerende). Synodaal Convent (1887 Rotterdam). Acta van het Synodaal Convent (1887): En van de Voorlopige Synoden van de Nederduitsche Gereformeerde Kerken (1888-1892), met bijlagen en registers. Kampen: J.H. Kok, 1985.

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2

Hofmeyr, George. N G Kerk 350: Eenhonderd bakens in die geskiedenis van die Nederduitse Gereformeerde Kerk, 1652-2002. Kaapstad: Lux Verbi.BM, 2002.

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3

Toit, Flip Du. Moeisame pad na vernuwing: Die NG Kerk se pad van isolasie en die soeke na 'n nuwe relevansie. Bloemfontein: Barnabas, 2002.

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4

Gensicke, Matthias. Zwischen Beharrung und Veränderung: Die Nederduitse Gereformeerde Kerk im Umbruchsprozess Südafrikas (1990-1999). Münster: Waxmann, 2007.

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5

Bartlett, André. Weerlose weerstand: Die gaydebat in die NG Kerk. Pretoria: Protea Boekhuis, 2017.

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6

Gensicke, Matthias. Zwischen Beharrung und Veränderung: Die Nederduitse Gereformeerde Kerk im Umbruchsprozess Südafrikas (1990-1999). Münster: Waxmann, 2007.

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7

Gensicke, Matthias. Zwischen Beharrung und Veränderung: Die Nederduitse Gereformeerde Kerk im Umbruchsprozess Südafrikas (1990-1999). Münster: Waxmann, 2007.

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8

Latsky, L. G. Levensessens P.S. Latsky: 'n biografie. Rhynsdorp: Die auteur, 1992.

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9

Cilliers, Johan. God vir ons: N̓ analise en beoordeling van Nederduitse Gereformeerde Volksprediking (1960-1980). Kaapstad: Lux Verbi, 1994.

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10

Strauss, P. J. P. de B. Kock: Prediker-filosoof in die greep van die reformasie. Potchefstroom: Potchefstroomse Universiteit vir Christelike Hoër Onderwys, 1992.

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