Afrikaans Deneys Reitz, die derde van president F.W. Reitz se vyf oorlewende seuns, is op 2 April 1882 te midde van die politieke en ekonomiese ontwaking van die Vrystaat in Bloemfontein gebore. Hy het op die ouderdom van 17 by die Boeremagte aangesluit en doen hier die ondervindinge op wat hy later in sy eerste boek, Commando: A Boer journal of the Boer war, weergee. Met die sluit van vrede weier hy om die eed van getrouheid teenoor Brittanje af te lê en wend hom na Madagaskar waar hy onder meer as ‘n transportryer werk. Hy keer in 1903, op aandrang van Isie Smuts, na Suid-Afrika terug, kwalifiseer as ‘n prokureur en open ‘n prokureurspraktyk in die Noordoos-Vrystaatse dorp Heilbron. Gedurende die 1914-rebellie skaar hy homself aan die Botha-Smuts regering se kant en voer hy die Heilbronkommando aan teen die rebelle. Tydens die Eerste Wêreldoorlog sluit hy hom aanvanklik by Botha en Smuts in Duits-Suidwes-Afrika aan en daarna by die Britse leër in Brittanje. Hy spandeer die meeste van die Eerste Wêreldoorlog in die loopgrawe aan die Wesfront in Frankryk en vorder tot die rang van kolonel in bevel van ‘n bataljon van die First Royal Scots Fusiliers. Met sy terugkeer na Suid-Afrika in 1920 wend hy hom tot die politiek en as lid van die Suid-Afrikaanse Party verteenwoordig hy eers Bloemfontein-Suid (1920) en later Port Elizabeth. Vanaf 1929 verteenwoordig hy Barberton. Hy dien aanvanklik in die parlement as Minister van Lande, waar hy onder meer betrokke raak by wetgewing i.v.m. die totstandkoming van die Krugerwildtuin. Hy dien ook as Minister van Lande in die koalisie kabinet van J.B.M. Hertzog (1933) en daarna as Minister van Landbou en Bosbou (1935), Minister van Mynwese (1938), Minister van Naturellesake (1939) en as adjunkpremier in Smuts se Oorlogskabinet (1939-1943). Vir die periode van 1924 tot 1933 dien hy as deel van die amptelike opposisie, terwyl hy hoofsaaklik as ‘n prokureur in Johannesburg werk. In dié periode het hy ook uitgebreide private- en sakereise na onder meer Noord- en Suid-Rhodesië, die Belgiese Kongo en die Kaokoveld in Suidwes-Afrika onderneem. Sy bekendheid het hy grootliks verwerf uit die publikasie van sy herinneringe van die Anglo Boereoorlog, gepubliseer as Commando in 1929. Dit is erken as ‘n boek van uitstaande gehalte en word beskou as ‘n klassieke werk oor die Anglo-Boereoorlog. Die res van sy lewe, vanaf 1902 tot 1940, het hy in die boeke Trekking on en No outspan beskryf. Deneys Reitz was getroud met Leila Agnes Buissine Reitz (13/12/1887 – 29/12/1959). Sy was Suid-Afrika se eerste vroulike parlementslid en het Parktown verteenwoordig. Leila was veral by maatskaplike werk betrokke en het spesifiek op kinders en kindermisdadigers gefokus. Deneys en Leila het twee seuns gehad - Jan en Michael. Weens swak gesondheid word Reitz in 1943 as Hoë Kommissaris in Londen aangestel, waar hy in 1944 sterf. English Deneys Reitz, the third of president F.W. Reitz’s five living sons, was born in Bloemfontein on 2 April 1882 during the political and economical awakening of the Orange Free State. As a boy of seventeen he joined the Boer forces in the Anglo-Boer War, gaining the experience he set down in his first book, Commando: A Boer journal of the Boer war. After the peace he was an irreconcilable and lived as a transport rider in Madagascar, returning to South Africa in 1903 after prompting by Isie Smuts. He qualified as an attorney and practiced in the town of Heilbron in the north-east Free State. During the 1914 rebellion he commanded the Heilbron Commando against the rebels in support of the Botha-Smuts government. During World War I he first joined Botha and Smuts in German South West Africa and then in German East Africa, where after he enlisted with the British Army. He spent most of the First World War in the trenches in France, where he rose to command a battalion of the First Royal Scots Fusiliers. Upon his return to South Africa he entered Parliament in 1920 as a member of the South African Party, representing first Bloemfontein South (1920) and later Port Elizabeth. He represented Barberton from 1929. He initially held the portfolios of Lands (1923-24), becoming involved in developing legislation for the establishment of the Kruger National Park. He also served as Minister of Lands in the coalition government of J.B.M. Hertzog (1933), Minister of Agriculture and Forestry (1935), Minister of Mines (1938), Minister of Native Affairs (1939) and as deputy premier in Smuts’ War Cabinet (1939-1943). Reitz was a member of the formal opposition from 1924 to 1933, while also working as an attorney in Johannesburg. In this period he travelled extensively in both his private and official capacities to North and South Rhodesia, the Belgian Congo and the Kaokoveld in South West Africa. His real claim to fame, however, arises from his memoirs of the Anglo-Boer War, which he published under the title of Commando in 1929. This was immediately recognised as a work of outstanding quality and has become a South African classic on the Anglo Boer War. Later he wrote Trekking on and No outspan, continuing the story of his career. Deneys Reitz was married to Leila Agnes Buissine Reitz (13/12/1887 – 29/12/1959), the first South African women elected to parliament. She was member for Parktown. Leila, who was involved in welfare work, focused on children and delinquents. Deneys and Leila had two sons of their own - Jan en Michael. Due to ill health Reitz was appointed Union High Commissioner in London in 1943, where he later passed away. / Thesis (DPhil)--University of Pretoria, 2009. / Historical and Heritage Studies / unrestricted

A tragic massacre in May 1921, commonly referred to as the Bulhoek Massacre, was associated with the ecclesiology of the Church of God and Saints of Christ, founded by Enoch Mgijima. If it were not for the theology of eschatology that this church adhered to, the so-called Bulhoek Massacre would not have happened. The theology of eschatology which Mgijima was focussing on caused the ecclesiology of the amaSirayeli to be the victims of the circumstances. Dulles defines ecclesiology as the church in the process of self actualisation. There is self understanding of worshippers. In the case of the Church of God and Saints of Christ, such self-understanding caused the Bulhoek Massacre. It is said that when people fervently believe in an Ultimate Being, whether such belief is a construction in their minds or a reality, then those people will be willing to defend their belief and die for, if it needs to be. For such a believer, it is because of the hope for a better life in the future that they are willing to even defy earthly authorities. When that believer follows a voice of the supernatural, which is revealed only to him and sounds much louder, much clearer and more authoritative than human voices, it is then that he cannot be void. Such an authoritative voice may be transmitted either through ancestors, known as the living dead, or directly from the Supreme Being. In the case of the said church, it is both. Secondly, an ecclesiology of the Church of God and Saints of Christ should be understood in the light of their mother church in America under the leadership of Crowdy the founder. Such ecclesiology should also be understood against the religious backdrop of the African Initiated Churches (AIC). These two factors, the mother church in America and the religion of the African Initiated Churches, will be the main components that drive this thesis, and thus illuminate the spark in the said church. Owing to the proliferation of the African Initiated Churches in the continent of Africa, there is a wide speculation that Africa, of the 21st century, will be the centre of World Christianity. Whether this is just a dream or a reality remains to be realized. But the fact remains that, these churches continue to be a religious force that forms part of the church history in Africa. While this thesis will constantly be referring to the 1921 events, an ecclesiology of the said church is a present phenomenon because the church survived the massacre and is still active today. The two researchers, Robert Edgar from Los Angeles University in the USA, and Martin Mandew from the University of Natal, completed their doctoral theses on the Bulhoek Massacre. Edgar was researching on, The Fifth Seal. Enoch Mgijima, The amaSirayeli Bulhoek Massacre, 1921. Mandew concentrated on, War, Memory and Salvation, The Bulhoek Massacre and the Construction of a Contextual Soteriology. Since both researchers come from a distance, and are unable to speak the language of the people they were researching, there were of obviously unfilled gaps in between. As mentioned about cultural differences, therefore, knowing the language of the worshippers makes a big difference. There needs some analysis of idiomatic expressions, enunciated and other formal and informal expressions that tend to be important during communication. However, I acknowledge their research programme but I will go further from their product. This thesis examines the ecclesiology of this church and then relates it to the massacre where they were killed for their own beliefs. It is also important to analyse, as this thesis does, the church-state relations in South Africa in the late 19th and early 20th centuries in order to establish how other religious bodies related to the governments of the said period. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

A tragic massacre in May 1921, commonly referred to as the Bulhoek Massacre, was associated with the ecclesiology of the Church of God and Saints of Christ, founded by Enoch Mgijima. If it were not for the theology of eschatology that this church adhered to, the so-called Bulhoek Massacre would not have happened. The theology of eschatology which Mgijima was focussing on caused the ecclesiology of the amaSirayeli to be the victims of the circumstances. Dulles defines ecclesiology as the church in the process of self actualisation. There is self understanding of worshippers. In the case of the Church of God and Saints of Christ, such self-understanding caused the Bulhoek Massacre. It is said that when people fervently believe in an Ultimate Being, whether such belief is a construction in their minds or a reality, then those people will be willing to defend their belief and die for, if it needs to be. For such a believer, it is because of the hope for a better life in the future that they are willing to even defy earthly authorities. When that believer follows a voice of the supernatural, which is revealed only to him and sounds much louder, much clearer and more authoritative than human voices, it is then that he cannot be void. Such an authoritative voice may be transmitted either through ancestors, known as the living dead, or directly from the Supreme Being. In the case of the said church, it is both. Secondly, an ecclesiology of the Church of God and Saints of Christ should be understood in the light of their mother church in America under the leadership of Crowdy the founder. Such ecclesiology should also be understood against the religious backdrop of the African Initiated Churches (AIC). These two factors, the mother church in America and the religion of the African Initiated Churches, will be the main components that drive this thesis, and thus illuminate the spark in the said church. Owing to the proliferation of the African Initiated Churches in the continent of Africa, there is a wide speculation that Africa, of the 21st century, will be the centre of World Christianity. Whether this is just a dream or a reality remains to be realized. But the fact remains that, these churches continue to be a religious force that forms part of the church history in Africa. While this thesis will constantly be referring to the 1921 events, an ecclesiology of the said church is a present phenomenon because the church survived the massacre and is still active today. The two researchers, Robert Edgar from Los Angeles University in the USA, and Martin Mandew from the University of Natal, completed their doctoral theses on the Bulhoek Massacre. Edgar was researching on, The Fifth Seal. Enoch Mgijima, The amaSirayeli Bulhoek Massacre, 1921. Mandew concentrated on, War, Memory and Salvation, The Bulhoek Massacre and the Construction of a Contextual Soteriology. Since both researchers come from a distance, and are unable to speak the language of the people they were researching, there were of obviously unfilled gaps in between. As mentioned about cultural differences, therefore, knowing the language of the worshippers makes a big difference. There needs some analysis of idiomatic expressions, enunciated and other formal and informal expressions that tend to be important during communication. However, I acknowledge their research programme but I will go further from their product. This thesis examines the ecclesiology of this church and then relates it to the massacre where they were killed for their own beliefs. It is also important to analyse, as this thesis does, the church-state relations in South Africa in the late 19th and early 20th centuries in order to establish how other religious bodies related to the governments of the said period. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)