Literatura académica sobre el tema "Churches, Reformed Dutch, First"
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Artículos de revistas sobre el tema "Churches, Reformed Dutch, First"
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Kgatla, ST. "Ministerial formation policies of the Northern Theological Seminary of the Uniting Reformed Church in Southern Africa:". STJ | Stellenbosch Theological Journal 5, n.º 1 (10 de junio de 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, n.º 2 (31 de octubre de 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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Alsemgeest, Liezel, Kobus Schoeman y Theo Swart. "Nabye aftrede: Predikante se belewing van hul gemeente, persoonlike welstand en finansies". STJ | Stellenbosch Theological Journal 2, n.º 2 (31 de diciembre de 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.
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de Graaf, Gerrit R. "Religion or Culture? Change among the Papuans in the Upper-Digul Area, 1956–1967". Itinerario 36, n.º 1 (abril de 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, n.º 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.
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Wethmar, C. J. "Die NG Kerk en Gereformeerdheid: Gestalte en uitdagings". Verbum et Ecclesia 23, n.º 1 (6 de septiembre de 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, n.º 1 (1 de enero de 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, n.º 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.
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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, n.º 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, n.º 3 (18 de julio de 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.
Tesis sobre el tema "Churches, Reformed Dutch, First"
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Santoso, Arnila Hevena. "Protestant Christianity in the Indonesian context colonial missions, independent churches and indigenous faith /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p088-0147.
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Nyatyowa, Themba Shadrack. "The unification process in the family of the Dutch Reformed Churches from 1975-1994: a critical evaluation". Thesis, University of the Western Cape, 1999. http://etd.uwc.ac.za/index.php?module=etd&.
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Mafuta, Willy. "Imagined Communities: The Role of the Churches During and After Apartheid in Sophiatown". Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/34262.
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Many around the world have come to know South Africa as the rainbow nation, yet this notion has been subject to enormous critiques in the political discourse. The rainbow nation was conceived by the Government of National Unity that came to power in 1994, but it failed to materialize. What post-apartheid South Africa has yielded instead is a nation, or an imagined community, where race and ethnicity never receded. Although they are no longer pathological, race and ethnicity have become normative typifications of an overarching identity. Churches in particular have played a major role in creating a new identity.
Churches have managed to move beyond the yoke of race and ethnicity enforced during the Apartheid under the Group Areas Act and the Resettlement Acts, and epitomized by the destruction of the vibrant city of Sophiatown and, in its place, the building of Triomf, an Afrikaner imagined community. Churches have led the way in deconstructing the perceived or realized power or disempowerment that is residual to the Apartheid. In reconstructing the community, they have re-imagined an environment where race and ethnicity remain the standard component of the South African national identity. This re-imagining requires that race and ethnicity be constructed as relational rather than hierarchical. Moreover, it requires that one acknowledge the woundedness (e.g., shame, anger, guilt, hurt, humiliation, betrayal, fear, resentment) that racial typifications create. As a social construction, Churches in Sophiatown are fostering this ethical environment where these values are embraced.
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Van, Deventer Gerhardus Johannes. "Leierskap in makrogemeentes : perspektiewe op kontemporêre ontwikkelings". Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/1106.
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Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2005.This statement is not only the theoretical outcome of this study, but also the experience of the practical ministry of the researcher. Since the first senior pastor in the Dutch Reformed Church was appointed five years ago (in 2000), many other macro congregations followed suit. However, there was no frame of reference, theological foundation or church tradition which could provide guidelines for these newly appointed leaders. That coincided – initiated by the new political dispensation since 1994 – with huge transformation on the political, economic, social and religious scene in South Africa. That gave input to the research problem that traditional forms of leadership was insufficient in the contemporary situation of macro congregations in South Africa, and to the researcher’s hypothesis that transformation needs current and contemporary developments in leadership. In the hermeneutical process the researcher first of all listened to congregational practice and context via semi-structured interviews with five senior pastors of Dutch Reformed Churches. The outcome was that a vast amount of information regarding transformation in the communities, ministry models, leadership requirements and forms of leadership were accumulated. Although there were obvious differences, there was also a correspondence about transformation in the context, ministry- and leadership-models. The appointment of senior pastors was part of a total transformation process. This lead to an investigation of transformation in the macro context. A massive wave (tsunami) of transformation of timeframes, thinking systems, paradigms and shifts from christendom to post-christendom, modernism to post-modernism, towards globalization and information technology, and major shifts in the South African and the Dutch Reformed Church contexts (through the lenses of census 2001 and Kerkspieël 2004), were detected. The hermeneutical circle took the research to the investigation of transformation in Scriptural contexts. Many examples of transformation in the context, ministry models and leadership models were found. From Scripture it would appear that God led believing communities to react in every contemporary situation with new ministry models through the charismata, ministries and leadership functions for that situation. The study of 1 Timothy not only showed transformation in the context of the community and congregation, but especially how a new symbolic world was created through the use of the metaphor of the “household of God” so that the ministry model and leadership model were reinterpreted to suit their current situation. The researcher came to the conclusion that the appointment of senior pastors or congregational leaders in the Dutch Reformed Church was a current and contemporary answer to the demands of a time of transformation. Ultimately leadership is a contextual hermeneutical function.
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Masuku, M. T. (Mnyalaza Tobias). "The ministry of Dr Beyers Naude : towards developing a comprehensive mission (communication) strategy towards the victims of oppression". Thesis, University of Pretoria, 2010. http://hdl.handle.net/2263/25384.
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This thesis proposes that the ministry of Dr Beyers Naudé to the victims of oppression during the apartheid rule in South Africa had a missionary dimension. It argues that the credibility of the Christian faith was challenged by the victims of oppression, as a result of the way in which it was used as a supportive tool for oppression. Through his ministry, Beyers Naudé succeeded in communicating the Christian faith in a special way to the victims of oppression. This led to a change of mind for the victims of oppression with regard to their negative attitude to the Christian faith. This study further resulted in the development of a comprehensive mission (communication) strategy to the victims of oppression. The argument is that there is another form of post-1994 victims of oppression in South Africa made out of those who feel left out by government poverty alleviation, economic development and service delivery programmes. The inability of government to strike a balance between the rich and the poor as well as corruption will always yield the ‘disadvantaged’ section of society who may feel ‘oppressed’, neglected and left out in favour of the few who have ‘connections’ at higher levels of government. These victims’ response will be characterized by anger which results into protest actions similar to those seen during the time of the ministry of Beyers Naudé. The question posed in this study is ‘how to minister to angry people who feel left out by government?’ In order to respond to this challenge and to equip ministers of religion and other interested people, a comprehensive mission (communication) strategy to victims of oppression was therefore developed based on the example of Beyers Naudé. The main question posed in this study around the reason for the success of Beyers Naudé’s ministry is “what ‘muthi’ did he use to win the hearts, love and support of the victims of oppression?” In order to answer this question, there is a three step approach that has been followed. Firstly I looked at factors that made him or influenced his making i.e. his life from his birth to his ‘conversion’, South African political landscape divided into two periods (1940-1963 and 1963-1994) as well as Faith Based Organisations’ response to apartheid. Secondly, I looked at his actual ministry to the victims of oppression from 1963 to 1994. I divided his ministry between the categories of centripetal and centrifugal patterns of mission. Thirdly a comprehensive mission (communication) strategy to the victims of oppression was developed, based on his contribution to a positive Christian witness. In the concluding chapter, I made some proposals for a way-forward in terms of areas for further study which were triggered by this research. The best statement for concluding this study, indicating the commitment of Beyers Naudé for God’s mission and how this was misunderstood by his church (the DRC) was taken from Mokgoebo (2009) who states: Beyers Naudé was a prophet of his time. As the saying goes, ‘the prophet is never respected at his own home’. His witness will remain long after we have gone, as a White man who was grasped by the powerful message of the Kingdom of God, of justice and reconciliation.Thesis (PhD)--University of Pretoria, 2011.
Science of Religion and Missiology
unrestricted
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Muller, Marlene. "A theopolitical study concerning the interrelation between the Government of National Unity and religion in post-apartheid South Africa (1988-1999) with specific reference to the Dutch Reformed Church and the Anglican Church". Thesis, 2008. http://hdl.handle.net/10530/324.
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Submitted in accordance with the requirements for the Degree of Master of Arts in the Faculty of Arts in the subject ETHICS at the University of Zululand, 2008.The year 2004 marked South Africa's celebration of ten years of democracy as encapsulated by guaranteeing a better life for all. The gap between the rich and the poor as well as moral degradation challenges the euphoria of our young democracy. The South African government's commitment to non-racism, justice, democracy and non-sexism constitutes a centre of values that challenges us all to live better lives. This social-democratic society is a secular expression of a Biblical social vision. Within the juxtaposition of Theopoiitics and secularism, this research explicates the challenges of liberal and secular laws as imposed on a fervently religious country. Theopoiitics, as described as the continual interrelationship between government and church, is firmly cemented in South Africa. Nevertheless, how far would the secular, socialist-inclined government go in distancing itself from religious interference? How willing are churches to move away from a marginalised social agent to become a re-energised moral watchdog? Consequently, South Africa's transformative democracy needs to rediscover its spiritual heritage, while churches and Christianity need to invigorate Theopoiitics to participate in and guarantee the realisation of a just democratic order. This study therefore examines the level of interaction between church and state, specifically the Anglican Church and the Dutch Reformed Church. Furthermore, the degree of representation of church attendants and the electorate, as linked to transformation and their leaders in church and government respectively, are scrutinised. In conclusion, it becomes apparent that Theopoiitics will continue to play a role in the secular South Africa. Church-state relationships will be united in their shared vision of a fair, just and socio-economically viable South Africa.
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Clur, Colleen Gaye Ryan. "From acquiescence to dissent : Beyers Naudé, 19156-1977". Diss., 1997. http://hdl.handle.net/10500/17900.
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This dissertation is a biography of Beyers Naude, from his birth in 1915 .
until 1977, focusing attention on the period 1963 to 1977, when he was
director of the Christian Institute. The study examines how Naude, whose father championed Afrikaans, became a leading minister in the Dutch Reformed Church (DRC). It examines the challenges which confronted Naude over the DRC's support fqr apartheid. The dissertation documents the factors that led Naude to reject apartheid and clash with the DRC, the Broederbond and the National Party government, culminating in his banning in 1977. It assesses the contribution he made to debates on apartheid in church and political circles and explains how he increasingly supported black initiatives to end white rule. The dissertation shows that Naude's background and leadership qualities enabled him to have an impact on the church and political scene as apartheid became a burning issue at home and abroad.History
M.A. (History)
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Papenfus, Anna Francina. "'n Waardebepaling van die nie-amptelike, informele kerklied soos gesing in die erediens in gemeentes van die Nederduitse Gereformeerde Kerk in die PWV". Diss., 1994. http://hdl.handle.net/10500/15739.
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This dissertation falls in line with work produced during
the past fifteen years or so, aimed at improving our appreciation
of late medieval/early Tudor English Drama. The approach is based
especially on looking at the rapport likely to be achieved
between audience and players (and via the players, with the
playwrights), in actual performance.
Attention is given to the permanent modes of human thought,
that are unaffected by the ephemeralities of a particular period;
attention is therefore drawn to the traps that may mislead the
unwary twentieth-century critic, and some new insights are
offered into the purposes of the playwrights.
Several cycle plays are treated, together with two of the
moralities and two interludes. The point is made that these
playwrights showed a considerable mastery of the possibilities
inherent in drama, as is demonstrated by the provision for
achieving rapport with the audienceThe reformed churches have theological and musicological criteria for their hymns, which, however, are not always unambiguous. After the introduction of the Jeugsangbundel (1984) an informal song, with informal accompaniment, entered the worship and forms a prominent part of the singing in Dutch Reformed Churches today. Some congregations compile their own volumes of songs. This study set out to identify these congregations by means of a questionnaire and evaluate the songs. Other relevant information was also required from congregations. 21 % of the respondent congregations sing unapproved songs. They have a larger percentage of young people than those singing official songs. Congregations prefer a balance of formal and informal hymns and both are sung with equal enthusiasm. The melody is the strongest characteristic of the informal song and edification the strongest of the formal hymn. The evaluation, however, shows that a considerable number of songs do not meet the required standard
Art History, Visual Arts & Musicology
M.A. (Musicology)
Libros sobre el tema "Churches, Reformed Dutch, First"
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Janny, Venema y Dutch Church (Albany, N.Y.), eds. Deacons' accounts, 1652-1674, First Dutch Reformed Church of Beverwyck/Albany, New York. Rockport, Me: Picton Press, 1998.
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Worden, Jean D. First and Second Reformed Dutch Church, Poughkeepsie, Dutchess County, New York, 1716-1912. Zephyrhills, Fl: J.D. Worden, 1992.
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A, Keefer Donald. Records of the First Reformed Protestant Dutch Church and First Presbyterian Church, 1799-1828, located at Manny's Corners, Town of Amsterdam: First Reformed Protestant Dutch Church, 1799-1803, reorganized as the First Presbyterian Church, February 1, 1803. Rhinebeck, N.Y: Kinship, 1991.
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Keefer, Donald A. Records of the First Reformed Protestant Dutch Church of the town of Glen: Organized as the First Reformed Protestant Dutch Church of the town of Charlestown (Charleston), Montgomery County, New York, on March 18, 1795. Rhinebeck, NY: Kinship, 1990.
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First Reformed Church (Tarrytown, N.Y.). First record book of the "Old Dutch Church of Sleepy Hollow", organized in 1697 and now the First Reformed Church of Tarrytown, N.Y.: An original translation of its brief historical matter, and a copy, faithful to the letter, of every personal and local name, of its four registers of members, consistorymen, baptisms, and marriages, from its organization to 1791. Rhinebeck, NY (60 Cedar Hts. Rd., Rhinebeck 12572): Palatine Transcripts, 1986.
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First Reformed Church of Easton (Easton, Pa.). Some of the first settlers of "The forks of the Delaware" and their descendants: Being a translation from the German of the record books of the First Reformed Church of Easton, Penna., from 1760 to 1852. Bowie, MD: Heritage Books, 1995.
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McKey, JoAnn Riley. Baptismal records of the Dutch Reformed Churches of Groningen, Netherlands. Bowie, MD: Heritage Books, 1999.
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McKey, JoAnn Riley. Baptismal records of the Dutch Reformed Churches in the city of Groningen, The Netherlands. Bowie, Md: Heritage Books, 1996.
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Swierenga, Robert P. Family quarrels in the Dutch Reformed churches in the nineteenth century: The Pillar Church sesquicentennial lectures. Grand Rapids, Mich: Wm. B. Eerdmans Pub., 1999.
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Hyde, Daniel R. y Shane Lems. Planting, watering, growing: Planting confessionally reformed churches in the twenty-first century. Grand Rapids, Mich: Reformation Heritage Books, 2011.
Buscar texto completoCapítulos de libros sobre el tema "Churches, Reformed Dutch, First"
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van Wyngaard, Cobus. "The Language of “Diversity” in Reconstructing Whiteness in the Dutch Reformed Church". En Churches, Blackness, and Contested Multiculturalism, 157–70. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137386380_12.
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Mayer, Annemarie C. "Theological Perspectives of Conflict, Contestation and Community Formation from an Ecumenical Angle". En Pathways for Ecumenical and Interreligious Dialogue, 21–36. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_2.
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Abstract“That they all may be one” (Jn 17:21) … Does, after more than 2000 years of church history full of conflict and contestation, this famous prayer of Jesus not rather seem like a pipe dream that further broadens the gap between aspirations and reality? Is ecumenism just a utopian attempt to ‘uncrack’ the egg that has got broken more and more by each new church division? Or is there more to dissent, to conflict and contestation from a theological angle than just the alarmed hushing up of dissenting voices by streamlined, objection-shunning ecclesial authorities? Given the controversy stories of Jesus in the gospels, is contestation indeed an ‘extraordinary’ phenomenon not befitting a church that professes to be ‘one, holy, catholic, and apostolic’? Is it possible to make conflict and disagreement the point of departure for creative theological reflection and sturdy ecumenical progress? What are the fruits that might be harvested from acknowledging and creatively engaging with the Christian legacy of conflict?This presentation takes as its point of departure the Protestant Reformation in the sixteenth century, when conflict was blazing up on different levels in theology, church, and state governance as well as society at large, at times resulting in physical aggression and religiously instigated violence and warfare. It cannot be denied that at the time conflict was playing a prominent role in the theological realm. Which are the theological lessons to be learnt today from this time of fierce conflict? As a result, the period of confessionalisation followed which led to clearly distinct ecclesial identities developing into the Lutheran Church, the Reformed Church, and the Roman Catholic Church. Each of them had become a new delimited community. Although there were attempts at reconciliation at the time, the differences and contradictions prevailed and ecclesial unity in the West was lost.If we understand ecumenism as an attempt of the different churches involved to overcome the contradiction of their opposed communal identities, this helps with assessing the role of conflict and dissent among those churches. On the one hand, this interpretation explains why only the modern ecumenical movement as a broad attempt at ‘concerted action’ yielded some success, although it never achieved the goal of “visible unity”—as the Constitution of the World Council of Churches (WCC) actually formulates the primary purpose of the WCC as an ecumenical institution. On the other hand, this interpretation clarifies why the modern ecumenical movement can function as a laboratory for devising innovative hermeneutical instruments. These instruments are designed for coping with controversy and conflict as well as for enhancing unity. Particularly the ‘differentiated’ or ‘differentiating consensus’, a hermeneutical tool developed in the International Lutheran–Roman Catholic Dialogue (since 1967) and for the first time fully fleshed out in the Joint Declaration on the Doctrine of Justification (1999) merits closer analysis as an instrument to manage conflict and to harvest from dissent, but also as a tool to foster mutual understanding and enable encounter and cooperation between the two Christian World Communions involved.On the basis of the insights gained, the theological role of conflict and dissent becomes more clearly perceivable and it can be asked: how can conflicts become loci theologici, hallmarks of theological differentiation and discernment; how can they, by taking the shape of various forms of prophetic resistance, function as catalysts; and how can they have formative effects teaching to take seriously the differences of the other, but also to appreciate all the more the commonalities. If these points can be clarified sufficiently, conflict can enable true encounter, while an attitude is adopted that Pope Francis once labelled “the third way” to deal with conflict (EG 227).
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Staggs, Stephen T. "“So That the Fullness of the Gentiles Might Gradually Come In,” 1627–1642". En Calvinists & Indians in the Northeastern Woodlands. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2023. http://dx.doi.org/10.5117/9789463723770_ch02.
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Chapter two explores the period between 1627 and 1642 when New Netherlanders were struggling to survive in the Northeastern Woodlands. It highlights the sources of inspiration and efforts of the leaders of the West India Company (WIC) and Dutch Reformed Church who instructed the first lay chaplains and clergy to proselytize among Native Americans. Although their efforts drew some into the Reformed Christian fold, Lenape–Dutch relations grew tense. The newest colonial leaders were no longer following the WIC playbook. By not dealing with the Lenape in an honest fashion, the work of drawing them to the Reformed faith would prove even more difficult. The hope of Calvinist leaders in Amsterdam was that a Jesuit-trained pastor might make some inroads.
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Israel, Jonathan. "Confessionalization, 1647-1702". En The Dutch Republic, 637–76. Oxford University PressOxford, 1995. http://dx.doi.org/10.1093/oso/9780198730729.003.0027.
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Abstract The Dutch Republic became a freer, more flexible society after 1630, at least as regards religion and thought, if not life-style. Remonstrants, Lutherans, Mennonites, Collegiants, Jews, and Catholics all benefited from this change. At Amsterdam, it first became usual for Catholics to have their children baptized not in the public Church but by Catholic priests in the late 1640s.’ The same shift occurred in Rotterdam slightly earlier, in the 163os,2 and at Leiden, somewhat later, in the 165os. It was indeed during the 1650s that all the large former Counter-Remonstrant towns in Holland-Leiden, Haarlem, Gouda, and Enkhuizen-finally ceased breaking up Catholic conventicles and harassing Catholic priests. The Reformed consistory at Haarlem complained to the burgomasters, in June 1665, about the great change which had taken place in the city over the last ten years, with whole streets and quarters assuming a Catholic character and priests no longer concealing their activity.
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Balmer, Randall. "Confusion and Scattering: Anglo-Dutch Wars and the Demise of Reformed Hegemony". En A Perfect Babel of Confusion, 3–27. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195152654.003.0001.
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Abstract After a long and stormy voyage, Jonas Michaëlius stepped onto the soil of New Netherland in the spring of 1628 to embark on a mission for the Dutch West India Company. Michaëlius, already seasoned as a pioneer churchman for the Dutch colony in Brazil, set about to convene a Reformed church in this new outpost of the Netherlands commercial empire. “Our coming here was agreeable to all,” he wrote, “and I hope, by the grace of the Lord, that my service will not be unfruitful.” Dominie Michaëlius proceeded to carve out a small constituency from among the colony’s settlers. “At the first administration of the Lord’s Supper which was observed, not without great joy and comfort to many, we had fully fifty communicants—Walloons and Dutch,” he reported in a letter to Amsterdam, although he conceded that “one cannot observe strictly all the usual formalities in making a beginning under such circumstances.” Amid such a tentative configuration the Dutch Reformed Church began its long and colorful history in North America, and even the colony itself started to exhibit some signs of permanence. “We are busy now in building a fort of good quarry stone, which is to be found not far from here in abundance,” Michaëlius wrote. “May the Lord only build and watch over our walls.”
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Israel, Jonathan. "The Churches". En The Dutch Republic, 1019–37. Oxford University PressOxford, 1995. http://dx.doi.org/10.1093/oso/9780198730729.003.0038.
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Abstract During the eighteenth century, the Dutch Reformed Church, the public Church, retained the allegiance of the majority of the population throughout the Republic except the Generality Lands, Twenthe, and the southern fringe of Gelderland beneath the Waal. Nevertheless, with the growth of toleration, a marked feature of Dutch life in the eighteenth century, there was a noticeable tendency, virtually throughout the Republic (except Friesland), for the preponderance of the Reformed majority to be reduced.
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Claydon, Tony y W. A. Speck. "Private man, public monarch". En William and Mary, 74–85. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199217540.003.0006.
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Abstract William’s personal faith was profound if simple. At its foundation lay a deep piety which drove him to attend prayers at least once a day, to follow regimes of close spiritual self- examination, and to share in his wife’s effector to make the English court a more godly and chapel-centred institution. Upon this firm base the king’s religion rested on three principal pillars. First, he retained a basic belief in the Calvinist doctrine, plain worship, and presbyterian government of the Dutch Reformed church.
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Parker, Charles H. "Identity and Otherness in the Republic and the Missions". En Global Calvinism, 197–235. Yale University Press, 2022. http://dx.doi.org/10.12987/yale/9780300236057.003.0006.
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This chapter investigates metahistorical religious narratives composed to understand Calvinism and its place in a newly expanded world. As predikanten and ziekentroosteren embarked on ships headed to distant outposts in the Indian and Atlantic oceans, Dutch Reformed Protestants sought to make sense of the world the evangelists were encountering and their place in it. The chapter refers to Protestants who had been writing histories ever since the Magdeburg Centuries was first published between 1559 and 1572 to demonstrate that they were the true descendants of apostolic Christianity and to point out where the Roman church had diverged from it. The chapter discusses how humans resorted to historical study to recapture the classical past and to trace the evolution of law, language, and custom. Writings by Dutch authors describing many new lands and peoples proliferated through the Golden Age.
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Pipkin, Amanda C. "Cornelia and Susanna Teellinck". En Dissenting Daughters, 65–96. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192857279.003.0003.
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This chapter features Cornelia Teellinck (1553–76) and Susanna Teellinck’s (1551–1625) efforts to spread the Reformed faith in Zeeland in the 1570s as well as the latter’s work providing material for the first wave of the Further Reformation after 1607. Among the earliest converts to Reformed Protestantism in the northern provinces of the Netherlands, the Teellincks were invigorated by Spain’s attempt to crush all those who rejected the Catholic faith. The sisters fought to unify their fellow Protestants and circulated anti-Spanish prophecy. The chapter makes the novel argument that the Teellinck sisters amplified the influence of the Dutch Reformed Church by spreading orthodox teachings and religious, political poetry, and by serving as important role models for religious revival in the seventeenth century. Their leadership within the Teellinck family as early converts to Protestantism made them essential church builders as well, given the impact of their prolific nephews Willem and Eeuwout, and Willem’s sons in advocating reform as ministers. In addition to the Teellinck sisters’ lasting impact on their religious communities, this chapter argues that Susanna’s publication of her sister’s book was not an anomaly, but one of many Further Reformation books published just after the turn of the seventeenth century to remind Calvinists to fight fiercely for their faith and live pious lives following the model of the previous generation. The Teellincks also provide an early example of women’s ability to help their relatives and other female friends appear in print.
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Morey, Maribel. "Building White Solidarity in South Africa". En White Philanthropy, 84–101. University of North Carolina Press, 2021. http://dx.doi.org/10.5149/northcarolina/9781469664743.003.0005.
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This chapter on Carnegie Corporation President Frederick P. Keppel’s first collaborative study in the social sciences as instrument for white domination and Black subjection begins by discussing how he tried to further obfuscate his own—and Carnegie Corporation’s—central role in this South African project by solicitating an invitation for the study from the Dutch Reformed Church. The chapter argues that Keppel was invested in guiding the research structure of The Poor White Problem in South Africa (1932), routinely described as The Poor White Study, and that the study met with his approval and expectations for a cooperative study in the social sciences authored by a team of researchers offering policy recommendations that would help guide white policymakers to further secure their domination over Black people.
Actas de conferencias sobre el tema "Churches, Reformed Dutch, First"
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Węcławowicz-Gyurkovich, Ewa. "Image of a Hanseatic city in the latest Polish architectural solutions". En International Conference Virtual City and Territory. Barcelona: Centre de Política de Sòl i Valoracions, 2016. http://dx.doi.org/10.5821/ctv.8086.
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The problem of the reconstruction of centres of Polish towns and cities after the destructions of the World War II evoke discussions even today. Over the first years after the war, in numerous cases the centres of historical cities and towns were lost; in the place of former market squares and networks of streets with tenements crowned with endwall trims, randomly dispersed concrete blocks of flats were erected, in order to satisfy urgent housing demands. The situation changed after 1980, when in Elbląg, Gdańsk, Szczecin, Kołobrzeg, a rule was adopted according to which the peripheral development of city quarters was to be recreated, restoring tenements located in historical plots of land, but contemporary in style, maintaining the silhouettes and sizes from years before. It is also possible to observe other activities in the solutions of the latest public utility buildings, which - often by using a sophisticated intellectual play - restore the climate and character of cities remembered and known from the past centuries. In the west and north of Europe there are many towns and cities, predominantly ports, which used to be members of Hansa. The organisation of Hansa, the origins of which reach back to the Middle Ages, associated a number of cities which could decide about the provision of goods to cities within a specific territory, and secure markets for products manufactured in them. Thanks to that, cities that belonged to Hansa were developing more rapidly and effectively, and the beginnings of their development within the territory of Germany and in the Baltic states date back to the 13th and 14th centuries. The peak period of the development of Hanseatic cities, where merchants were engaged in free trade with people from European countries, fell in the 14th and 15th centuries, but already in the 17th century there was a complete decline of Hansa, resulting from the occurrence of competition in the form of associations of Dutch and English cities, as well as the Scandinavian ones. From amongst Polish towns and cities, members of Hansa were e.g. Szczecin, Gdańsk, Kołobrzeg, Elbląg, as well as Cracow. In 1980 an association of partner cities of North Europe, dubbed a New Hansa, was established, the objective of which is to attract attention to the common development of tourism and trade. Nowadays, this New Hansa associates over a hundred cities, similarly to what once was in the medieval Hansa. Numerous Polish cities faced the problem of reconstruction after the destruction of the World War II. The effects varied. By adopting the programme of satisfying predominantly housing demands in the 1960s and 1970s, historical old towns in dozens of cities from amongst nearly 2 hundred destroyed by warfare of the World War II in the north and west of Poland were lost forever. Today we can still encounter ruins of Gothic churches in Głogów or Gubin, where in the place of a market square and tenements of townsmen, randomly located rows of typical four- or five-storey blocks of flats have been erected.