The title of this dissertation is “The early years of the Dutch Reformed Congregation of Utrecht and churchly Disruption” The decistion to associate with the Cape Reformed Church, was already taken at the foundation meeting of the congregation on 19 November 1854. This, however, was not as simple as meets the eye. The first inhabitans of course knew no other church than the Dutch Reformed Church. When crossing borders on their trek from the Cape Colony, they did not only take with them the Bible in the wagon box; they also remained members of the Dutch Reformed Church. From the diary of Erasmus Smit (the only person who accompanied the Great Trek as minister of religion), it is clear that he was a loyal supporter of the Dutch Reformed Church. He was very fond of following the tracks of the Dutch Reformed Church very closely, as far as the organisation and order of church affairs were concerned , not only regarding the organisation and order of church affairs, but also the devotion to the same confession of faith illustrates unity with the Cape Mother-church. The first years reflect a time of great turbulence on churchly as well as political terrain. This was a time during which the church was right in the midst of the battle for Liberalism. Fundamental truths, such as the virgin birth of Christ and other vital believes were under strong criticism and doubt. Therefore the importance of this subject is taken into serious discussion. The conflict around the confession is also adressed. This is the quia – viewpoint was accepted; the viewpoint that confession was accepted , “because it is in line with Scripture”. This viewpoint directly opposes the more liberal quatenus – vieupoint, which adheres to the articles of faith , “in as much as they agree with the Word of God.” These also were times of immense political conflict. The Boer Republics stood by the opinion that they also wanted to be free of the church living under British Colonial rule. These were all contributing factors to the final rift in church ranks. In such a turbulent world, the young Utrecht congregation had to find her way. The congregation was heavily blamed for her decision to stand by her choice of connecting to the Cape Dutch Reformed Church. The Reverant Frans Lion Cachet, first minister to the Utrecht Congregation, would play a leading role in this regard. His contribution is therefore discussed in detail. From the above - mentioned , the reasons for church division are clearly observed. Valuable lessons are learned on how to address similar divisions of the present and how they can be overcome. / Dissertation (MTh(Theol))--University of Pretoria, 2010. / Church History and Church Policy / unrestricted

This dissertation analyzes the careers of three Afrikaner missionaries, David Bosch, Carel Boshoff, and Nico Smith, who gained international reputations for pioneering alternatives to the South African Nation Party’s (NP) policy of apartheid over the second half of the 20th century. Afrikaners looked to missionaries to be moral leaders on questions of race relations, and missionaries’ public theologies carried significant moral weight. While numerous historians have argued that from the 1930s through the 1950s Afrikaner missionaries played a key role in developing and promoting the moral basis of apartheid in South Africa, they have not, however, addressed how Afrikaner missionaries responded to the political, social, and moral failure of apartheid. By the 1970s, the dissonance between the ideal and the actual implementation of apartheid led Bosch, Smith, and Boshoff—by that time leading public theologians—to a crisis of confidence in the NP, and they began to endorse divergent moral visions for the country’s future. David Bosch and Nico Smith embraced racial unity while Carel Boshoff pursued ethnic separatism. By the mid-1970s, Bosch became a leading proponent of “reconciliation,” which gave Afrikaners new moral language for thinking about themselves as part of a non-racial society. By the mid-1980s, both Bosch and Smith were key leaders in ecumenical and interracial organizations that endorsed a negotiated end to apartheid. They helped to form a growing interracial solidarity of Christians that encouraged and facilitated the democratic transition of 1990/1994. Conservative theologians, like Boshoff, attempted to stem the popularity of reconciliation in Afrikaner political and civil organizations. He was unable to successfully coordinate efforts with other conservatives, and he was increasingly marginalized. Ultimately, Boshoff opted for negotiated ethnic separatism with the African National Congress. This study demonstrates that far from being monolithic, Afrikaner religiosity and racial morality were dynamic and contested. Secondly, it shows that a number of Afrikaner public theologians and moral leaders were actively involved in ending white minority rule in South Africa. Conversely, it also shows that conservative religious leaders were able to transform Afrikaner nationalism, thereby prolonging its influence into the 21st century.

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: A congregation that wants to be faithful to a sending God, has to continually remind itself: “we are here now;” congregations need to converse with the unique identity, culture, context and time of where they are at. A Missional culture can only be established within a congregation if a prophetic sensitivity for God’s calling and sending is present. In this ethnographic account of the Dutch Reformed Church PUK-Kandelaar, the history, context and culture of the congregation is researched and explored. The aim of the study is to indicate where Kandelaar currently finds itself on the missional journey by bringing her unique realities of ministry and context into conversation with a Trinitarian missional ecclesiology. Following an introductory discussion of the research in terms of motivation, aim and methodology, a basis-theoretical overview of missional ecclesiology is given. Next, the congregational history is narrated, followed by a comprehensive ethnographic description of the congregation in her current context. Finally, an in-depth missional conversation is conducted between the congregation’s ministerial practice and God’s missional calling. The relation between the ministerial realities of Kandelaar as a categorical student congregation and the pursuit of a missional ministry practice is developed comprehensively, specifically by focusing on discernment as a core issue for missional leaders. The study indicates several unique ministerial realities for which Kandelaar, as a categorical student congregation, has to allow for, and thus provides the leadership of the congregation with a platform for further faithful discernment on the missional journey with the Triune God. / AFRIKAANSE OPSOMMING: 'n Gemeente wat hoop om getrou te wees aan die roeping van 'n sturende God het nodig om voortdurend vir hulleself te kan sê: "ons is nou hier." Gemeentes moet in gesprek tree met die unieke "ons", "nou" en "hier" van die gemeentekultuur -en konteks. 'n Missionale gemeentekultuur kan alleen gevestig word as daa 'n profetiese sensitiwiteit is vir God se roeping en sending. In hierdie etnografiese beskrywing van die NG Gemeente PUK-Kandelaar, is die storie en kultuur van die gemeente nagevors en verken. Die doel van die studie is om aan te toon waar Kandelaar haar tans op die missionale reis bevind, deur haar unieke bedieningswerklikhede -en konteks as kategoriale studentegemeente, in gesprek te bring met 'n trinitariese missionale ekklesiologie. Na afloop van 'n inleidende uiteensetting van die navorsing met betrekking tot motivering, doel en metodologie, volg 'n basisteoretiese oorsig van 'n trinitariese missionale ekklesiologie. Daarna word die gemeenteverhaal vertel, en volg daar ook 'n omvattende etnografiese beskrywing van die gemeente wat die huidige konteks van die gemeente pertinent laat meespreek. Ten slotte word die missionale gesprek in diepte verder gevoer deur die gemeente se bedieningspraktyk te ondersoek in die lig van God se missionale roeping vir die gemeente. Die verband tussen die bedieningswerklikhede van Kandelaar as kategoriale studentegemeente, en die strewe na 'n missionale bedieningspraktyk, word hier op omvattende wyse uitgewerk. Daar word onder andere spesifiek gefokus op geloofsonderskeiding as 'n kernbelangrike aangeleentheid vir missionale leiers. Die studie toon aan dat Kandelaar as kategoriale studentegemeente verskeie unieke bedieningswerklikhede het om mee rekening te hou. Sodoende bied die navorsing aan die leierskap van die gemeente 'n wegspringplek vir verdere geloofsonderskeidende denke op die missionale reis saam met die Vader, Seun en Heilige Gees.

This study was undertaken around the following problem statement: As a result of erratic pastoral care for the ministers' corps of the Dutch Reformed Church (DRC) by the denomination, ministers are often left to their own resources (to fend for themselves?) and consequently experience solitude. Because of developments in society and the church, they exist and function more and more on the periphery of the lives of people and of society. With some ministers, this results in an alienation from their calling and uncertainty about how this calling should be realised in specific circumstances and contexts. From this, the following research hypothesis was formulated: When the DRC appoints pastors pastorum as an essential component of a comprehensive and holistic approach to the pastoral care of the minister, ministers will fulfil their calling with renewed self-confidence, improved competence and greater authority. This study was approached from the methodological question: Who does what, regarding who, how, where, when, why? The DRC functions according to the presbyterial synodal system of church government. Each pastor and congregation is, although selfreliant, also part of the DRC and the Church of Christ in general. The presbyterial synodal church government system is not the only way in which the church can be managed and is also not infallible. The weaknesses in the system have a negative effect especially on pastors who have attained an exceptionally important position in the system. The system of corporate episcopes is inadequate in current circumstances.</p. Concerning episcope. The service of episcope is scripturally defined, but the nature thereof depends on place, time and circumstances. In churches with an episcopal character, the episcope are the function of the bishop and possess an individual character. A general consensus exists that these episcope can be executed in a synodal-collegial manner, OR in an episcopal-personal manner. It is not necessary to apply the service in the figure of the bishop exclusively. It is essential to supplement the system of corporative episcope in the DRC with a system of personal episcope. The function of episcope must be applied to all levels of church life. Concerning the pastor. The term pastor is preferred to that of minister or preacher. No definition is given for a pastor, but the profile of the pastor is described in terms of the triangle: person, office and profession. The calling of the pastor is considered to be fundamental to this triangle. The pastoral care of pastors comprises the totality of activities provided by the entire church in order to, by means of a personal episcope (thus officially), communicate the gospel to the pastor in all facets of his humanity and, by utilizing all possible aids, to enable the pastor to fulfill his calling with renewed self-confidence (security of identity), authority (security of office) and competence (security of profession). On the strength of this description, the following resposibility is assigned to each church assembly in the process of pastoral care of pastors: The synod functions on the level of profession and office with favourable results on the personal level of the pastor. The circuit functions on the level of mutual care among pastors. The church council and congregation function on the level of the general priesthood of believers. The pastor pastorum The ministry of the pastor pastorum should be founded upon the metaphor of the shepherd. To be able to use this nowadays, the metaphor should be deconstructed first in order to look past the various romantic portrayals thereof. Then it has to be reconstructed in order to be applicable to current circumstances. The position and profile of the pastor pastorum is pointed out. Special attention is paid to the pastor pastorum as shepherd and as person who should be able to think systemically. Empirical research <lo>The empirical investigation attempts to connect the who and the what to the where and the when.<ol> <lo><li>The empirical investigation confirms the supposition that a need exists for pastoral care among pastors.</li> <li>The pastor prefers to be pastorally cared for by the church.</li> <li>For the pastor, the receiver of the pastoral care, it is not really important which church assembly the care emanates (comes?) from. Care from a major assembly which is removed further than the regional synod from the pastor, would, however, not be effective. </li> <li>It seems that lack of a vision on the whole is a serious problem, especially in churches from the reformed tradition.</li> <li>Solutions concerning pastoral care of pastors should be directed towards the person of the pastor as well as towards the structure in which the pastor works.</li></ol> The church can and must learn from other church traditions. / Thesis (PhD)--University of Pretoria, 2008. / Practical Theology / PhD / Unrestricted

AFRIKAANS : Heelwat artikels in dagblaaie, kerkkoerante en ander publikasies in verband met die NG Kerk skep die indruk dat die NG Kerk ‘n krisistyd beleef. Die krisisse wat aan die orde gestel word, hou onder andere verband met die volgende:<ul> <li>‘n identiteitskrisis omtrent spiritualiteit;</li> <li>onduidelikheid oor etiese kwessies;</li> <li>spanning ten opsigte van die kultuur-politieke rol van die NG Kerk en gepaardgaande konflik oor kerkhereniging; </li> <li>die neo-liberale verbruikerskultuur se uitdagings aan die NG Kerk waarop dit nie noodwendig voorbereid is nie. </li></ul> Dit is egter opmerklik dat die NG Kerk tog ook die nuwe millennium met nuwe visie en ywer benader in ‘n soeke na kontekstuele en religieuse relevansie. Daar is min twyfel dat die resente stand van die NG Kerk kompleks is. Dit kan moontlik toegeskryf word aan ‘n verskeidenheid historiese vormingsagente wat die veelvuldige en uiteenlopende kerklike fenomene ten grondslag lê. Deur die geskiedenis van die NG Kerk binne die groter konteks van die Suid-Afrikaanse geskiedenis te bestudeer, is dit moontlik om die oorsaaklike verbande en die samehang van gebeure en verskynsels te bepaal. Op hierdie wyse kan daar aan die resente situasie en konteks van die NG Kerk betekenis verleen word. Die polities-kulturele situasie in Suid-Afrika het sedert 1990 radikaal verander. Hierdie verandering het ook verskillende reaksies tot gevolg gehad. Vir sommiges is die verandering die langverwagte uitkoms van jare se politieke stryd. Vir ander het dit ‘n belewenis van onsekerheid en wanhoop gebring. Die polities-kulturele situasie is egter nie al wat verander het nie. Die verandering in Suid-Afrika word ook omvat deur veranderende sosiale denke en -gedrag. Hierdie nuwe manier van dink en doen verteenwoordig die postmoderne paradigma. Toenemende sekularisasie is ook waarneembaar. Die NG Kerk staan binne die invloedsfeer van hierdie gebeure. Die nuwe politieke en kulturele situasie het implikasies vir die identiteit van die NG Kerk. Die verandering van wêreldbeskouings bring ook uitdagings wat vormend inwerk op die selfverstaan van die NG Kerk. Die begrip wat die kerk vir die betekenis van hierdie gebeure toon, sal bepaal waartoe die NG Kerk in toekoms verander. / ENGLISH : Many newspapers, church newspapers and other publications report that a crisis is immanent in the Dutch Reformed Church today. The crisis is seen in the incidence of the following: <ul> <li>an identity crisis concerning spirituality; </li> <li>ambiguity about ethical matters;</li> <li>tension over the DR Church’s cultural and political role in South Africa as well as conflict over church unity with the members of the DRC family;</li> <li>the fact that the DR Church is caught offhanded by the challenges of the neo-liberal consumer culture. </li></ul> It must be said that despite this crisis, there are signs of the DR Church seeking contextual and religious relevance in the new millennium. There is little doubt that the recent state of affairs in the DR Church is complicated. The reason can be ascribed to a variety of historical incidents that underlie the numerous and diverse phenomena in the church. Against the background of the South African history, the history of the DR Church should be studied. This way it is possible to identify the causality and cohesion of historical events and phenomena. This process could help to give meaning to the recent situation and context of the DR Church. Since 1990 the political and cultural situation in South Africa has changed radically. People reacted differently to this change. For some it was the long-anticipated outcome of years of political struggle. For others it has brought uncertainty and despair. But this was not the only change since 1990. The change in South Africa is encompassed by a new way of social thinking and behaviour, which represents what is known as the postmodern paradigm. Secularisation of everyday life and institutions is also escalating. The DR Church stands within the sphere of influence of these phenomena. The new political and cultural situation has implications for the identity of the DR Church. The postmodern paradigm brings challenges for the way in which the DR Church understands itself as a church and its mission within the South African context. What the church in future will become, depends on the church’s comprehension of the meaning of these phenomena. / Dissertation (MA(Theology))--University of Pretoria, 2008. / Church History and Church Policy / unrestricted

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, ……..

Text in English / This dissertation examines the missionary activities of Rev. J.L.R. Rammala of the Uniting Reformed Church in Southern Africa (URCSA) which was formally called the Dutch Reformed Church in Africa (DRCA). Rev. Rammala worked among the Bushmen (San) of Botswana as a missionary from 1973 to 1980. The study examines how the DRCA as a·· product of Western missions, developed its own understanding of mission when judged through the mission activities of Rev. Rammala in Botswana as a case study. This understanding of mission is judged against the background of the survey of the debate on Third World missions, and the DRCA's involvement in intercultural mission. / Christian Spirituality, Church History and Missiology / Th. M. (Missiology)

Text in English / This dissertation examines the missionary activities of Rev. J.L.R. Rammala of the Uniting Reformed Church in Southern Africa (URCSA) which was formally called the Dutch Reformed Church in Africa (DRCA). Rev. Rammala worked among the Bushmen (San) of Botswana as a missionary from 1973 to 1980. The study examines how the DRCA as a·· product of Western missions, developed its own understanding of mission when judged through the mission activities of Rev. Rammala in Botswana as a case study. This understanding of mission is judged against the background of the survey of the debate on Third World missions, and the DRCA's involvement in intercultural mission. / Christian Spirituality, Church History and Missiology / Th. M. (Missiology)

In hierdie navorsing word die toelating van vrouepredikante in die Nederduitse Gereformeerde Kerk vanuit ’n kerkhistoriese en prakties-teologiese hoek bestudeer. Die navorsingswaardes wat in die sosiaal-konstruksionisme geld, naamlik dat sodanige navorsing ’n deelnemende en verhalende proses is, dat die invloed van diskoerse bestudeer word en dat die belangrikheid van taal in ag geneem word, is in die navorsing verreken. Vanuit ’n post-fundamentele teologiese posisionering is van ’n paar van die bewegings in ’n postfundamentele prakties-teologiese metodologie gebruik gemaak om na die belewing van agt vroueproponente en -predikante deur die loop van die proses van toelating, én daarna, te luister en saam met hulle te interpreteer. Daar is van die volgende bewegings gebruik gemaak: Die beskrywing van die verskillende kontekste waarteen die roepingsverhale en loopbane van vrouepredikante afgespeel het; die aanhoor en beskrywing van die kontekstuele ervarings van die betrokke vroue; die interpretasie van en betekenisgewing aan die verhale in samewerking met die vroue wat as medenavorsers geag word en die beskrywing van en refleksie oor die ervaring van God se teenwoordigheid in hulle roepingsverhale en bedieninge as proponente en predikante. Hierdie postfundamentele prakties-teologiese metodologie is inherent narratief van aard en sluit ook nou aan by die denklyne wat in die sosiaal-konstruksionisme geld. Deur hierdie metodologie is daar probeer om ’n bydrae te lewer tot die ontwikkeling en uitbou van mondelinge geskiedenis. Die beskrywing van vroue se verhale is terselfdertyd ook vrouegeskiedenis wat poog om vroue meer hoor- en sigbaar in algemene geskiedenis, maar spesifiek ook kerkgeskiedenis te maak. Die metodologie pas ook binne ’n meer postmoderne benadering tot geskiedenis in. Aan die hand hiervan is die breër landkaart en historiese konteks waarteen die roepingsverhale van vrouepredikante en kerklike vergaderings oor ’n tydperk van bykans 107 jaar afgespeel is, in breë trekke en deur middel van tydlyne beskryf. Die ontwikkeling en uitbouing van die volksmoederdiskoers oor die dieselfde tydperk is van nader beskou. Daar is verder gekyk na die invloed wat die breër konteks en die volksmoederdiskoers op vroue gedurende die twintigste eeu gehad het, hoe vroue oor die algemeen hulleself in bepaalde vroueruimtes soos vroue-organisasies uitgeleef het en of Afrikanervroue se stemme in die openbaar gehoor is al dan nie. Teen hierdie agtergrond is die verloop van die kerklike debat oor die toelating van vroue tot die besondere ampte, naamlik diakens, ouderlinge en vrouepredikante, beskryf. Hierdie debat kan in drie tydperke opgedeel word. Die eerste tydperk wat van 1966-1978 strek kan as ’n tyd van nadenke beskryf word. Vanaf 1982 tot 1990 is die debat deur ’n sterk verskil in Skrifbeskouing gekenmerk. Die laaste tydperk wat vanaf 1991 tot 2007 strek, beskryf hoe die praktyk stadig pos gevat het en hoe die gesprek uiteindelik na gendersake uitgebrei het. Die vroueproponente en -predikante se roepingsverhale, hulle belewenis van God in die pad wat hulle moes loop en eerste treë in die bediening is weer deurgaans teen die agtergrond van die breër landkaart, volksmoederdiskoers en die NG Kerk se verskillende sinodes aangehoor, beskryf en in samewerking met hulle geïnterpreteer. Bykomend tot die groep persoonlike verhale is twee verhale van vroue wat reeds voor 1950 teologie studeer het en nie meer vandag leef nie, opgeteken. In al die gesprekke het die belangrikheid van vrouepredikante se roepingsverhale, hulle positiewe en negatiewe belewenisse in die kerk, die impak van oorwegend manlike kerktaal op vroue, die gemis en impak van rolmodelle, die frustrasies rondom proponentskap en hulle belewing van God onder andere na vore gekom. Dit is ook opmerklik dat vrouepredikante oor die algemeen nie aktief aan die debat deelgeneem nie en dat die meeste van die medenavorsers in hierdie studie ’n bepaalde stuk ongemak met gendersake en feminisme beleef. Hulle laat net soos in die volksmoederdiskoers die praatwerk aan ander oor. / Thesis (DD)--University of Pretoria, 2008. / Church History and Church Policy / unrestricted