Thesis (M.Th.(Prakt. Teol.)--Universiteit van Pretoria, 2005. / Includes bibliographical references (leaves 112-116)

Abstract available in pdf file.

Thesis (MA(Prakt. Teol.))--Universiteit van Pretoria, 2006. / Includes bibliographical references (leaves 135-138) Available on the Internet via the World Wide Web.

Thesis (Ph.D.(Church History and Church Polity))--University of Pretoria, 2002 / Includes bibliographical references.

Thesis (M.A.(Teology))--University of Pretoria, 2006. / Summary in English Includes bibliographical references.

Thesis (D.D.(Prakt. Teol.)--Universiteit van Pretoria, 2005. / Includes bibliographical references (leaves 241-260).

Thesis (M.Teologie(Godsdiens- en Sendingwetenskap)--Universiteit van Pretoria, 2005. / Includes bibliographical references (leaves 86-88).

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

No abstract available / Thesis (DD)--University of Pretoria, 1974. / gm2013 / Practical Theology / unrestricted

Text in Afrikaans / Die kategese-bediening van die tydelike kerkverband in die a1gemeen en die van die Ned. Geref. Kerk in die besonder, kan tegelyk 'n oorskatte en 'n onderskatte aangeleentheid wees. Hierdie kwessie kan, enersyds te doen he met 'n verskraalde visie op die mens se geloofsverhouding. as konkrete entiteit wat binne al die aspekte van die werklikheid funksioneer. Andersyds kan dit te make he met 'n ongenuanseerde onderskeiding tussen die tydelike kerkverband en alle ander samelewingsvorme. Wanneer geloofverskraal word tot enkele aspekte van die volle werklikheid, word kategese oorskat as 'n aparte bediening, naas ander bedieninge in die gemeente. Dit het gewoonlik 'n 66rbeldemtoning van die leer-aspek ten koste van die sogenaamde affektiewe en konatiewe aspekte van geloof tot gevolg. Dit veroorsaak noodwendig 'n oorbeklemtoonde skoolse benadering tot kategese. Wanneer die tydelike kerkverband kosmologies nie duidelik van die ander samelewingsvorme onderskei word nie, word kategese aan die anderkant weer maklik onderskat. Dan word tipiese kerldike kategetiese' werksaamhede, wat betrekking het op die hele werldikheid, vanuit 'n geloofsvisie, maklik verwar met opvoedingstake in die gesin en gemeenskap in 'n on-prinsipiele grensoorskryding. In 'n meer gebalanseerde visie op kategese, betoog die studie dat ons liewer oog behoort te lay daarvoor dat kategese een aspek van elke onderskeie kerklike bediening is. S6 verstaan, is kategese 'n onontbeerlike aspek [maar dan slegs 'n aspek) van die gemeente se uitreik-; barmhartigheids-; jeug-; erediens-; Bybelstudie-bedieninge. Die eiesoortigheid van die genoemde kategetiese faset van elk van die kerldike bedieninge verwys elke keer na die logies-analitiese kant van geloofsvonning. Laasgenoemde het betrekking op die moontlike verdieping van die mens se geloofsverhouding met God deurdat gelooftaangeleenthede duideliker omlyn en omslaywe word. En die beklemtoning van hierdie kategetiese aspek in elk van die bedieninge, is elke keer legitiem, afhangende van die konteks waarin die gemeente en die lidmate wat betrokke is, funksioneer. Hierdie teorie oor kategese stel die tydelike kerkverband voor die uitdaging om al die lid.mate [nie net kinders nie] in hulle volle geloofsverhouding met God, tot ontsluiting van hulle hele lewe, in geloofsgerigtheid op God, die Oorsprong van alle dinge te help betrek. Dit veronderstel tegelykertyd die bevryding van kerklike kategese om vernuwend en opbouend op die totale gemeente-bediening in te werk. Langs hierdie weg poog Praktiese Teologie om werklik nie net 'n teorie te wees nie. / The church's religious education ministry in general and that of the Dutch Refonned Church in particular, could be an issue that is, at the same time, overestimated and widerestimated. On the one hand this issue could entail an attenuated vision on man's faith as concrete entity functioning within all aspects of the reality. On the other hand it could entail an unclear distinction between the church as a temporary form of society and all other forms of society. When faith is diminished to single aspects of the full reality, catechesis is overestimated as a separate ministry, next to other ministries in the congregation. This usually leads to an overemphasis of the learning-aspect at the cost of the so-called affective and conative aspects of faith. This invariably leads to an overemphasized, school-like approach to catechesis. On the other hand, when the church cannot cosmologically be clearly distinguished from the other societal fonns, catechesis is easily underestimated. In such a case, typical ecclesiastical catechetic activities are, from a faith aspect point of view, easily confused with educational issues for example within the family and the community because no proper theoretical distinction is made between these different forms of society. In a more balanced vision of catechesis, the study argues that we should realize that catechesis forms but one aspect of each ecclesiastical ministry. Understood thus, catechesis is an indispensable aspect (but only an aspect) of the congregation's outreach, charity, youth, worship and Bible-study ministries. This distinctive character of the said cathecismic facet of each of the ecclesiastical ministries refers time and again to the logical-analytical side of faith fonnation. The latter concerns the possible enriching of man's total faith relationship with God as faith issues are outlined and defined more clearly. This theory on catechesis attempts to challenge the church as a temporary form of society to include catechesis in all forms of ecclesiastical ministry, thereby ministering to all congregation members, not only to the children. This, at the same time, implies the liberation of ecclesiastical catechesis, so that it can have a renewing and constructive effect on the entire congregational ministry. / Practical Theology / D. Th. (Practical Theology)