AFRIKAANS : Sewe kerkregtelike beginsels word in Hoofstuk 1 onderskei vir die beoordeling van die kerkreg en kerkregering van die Nederduitse Gereformeerde Sendingkerk (=NGSK), Nederduitse Gereformeerde Kerk in Afrika (=NGKA), Reformed Church in Africa (=RCA) en die Verenigende Gereformeerde Kerk in Suider-Afrika (=VGKSA) te wete: i. Christus as hoof van die kerk, ii. Die selfstandigheid van die plaaslike kerk, iii. Die karakter van die kerkverband, iv. Die karakter van die gesag van die meerdere vergadering, v. Die tugreg ten opsigte van ampsdraers, vi. Die appèlreg ten opsigte van besluite van die meerdere vergadering, vii. Die bevoegdheid van die meerdere vergadering met betrekking tot wanbestuur. Hoofstuk 2 handel kursories oor die kerkregtelike ontwikkeling van die Gereformeerde Kerke in Nederland (1816-1944). In dié hoofstuk word die grondslae en uitgangspunte van die Doleansiekerkreg aangeteken. Die Doleansie beoog nie om ’n nuwe kerkreg te ontwikkel nie, maar gryp terug na die sisteem van kerkregering soos vasgestel deur die Nasionale Sinode van Dordrecht (1618-1619). Beide die Doleansiekerkreg (oud kerkrecht) en die nieuwe kerkrecht het die kerkreg en kerkregering van die sendingkerke onmiskenbaar beïnvloed. Die studie is daarom interaksie tussen die insigte van A Kuyper, F C Rutgers, A F de Savornin Lohman, asook H. Bouwman, J van Lonkhuyzen, W A van Es, aan die eenkant en H G Kleyn, H H Kuyper, M Bouwman en Joh Jansen aan die anderkant. Die ekklesiologiese onderbou in die regering van die kerk asook die verskillende kerkregeringstelsels kom ook in die hoofstuk onder bespreking. Hoofstuk 3 dek kursories die kerkreg en kerkregering van die Nederduitse Gereformeerde Kerk (NGK) in soverre dit betrekking het op die kerkreg en kerkregering van die sendingkerke. Die NGK het aanvanklik die kerkregtelike beginsels, soos veronderstel word in die Algemeen Reglement voor het bestuur der Nederlandsche Hervormde Kerk in het Koningrijk (1816) , onderskryf en het by die daarstelling van die sendingkerke beide die teologiese insigte van Voetius met betrekking tot die sending in onder andere sy Politica Ecclesiastica asook Doleansiekerkregbeginsels geïgnoreer. In Hoofstukke 4 tot 7 word die kerkreg en kerkregering van die NGSK, NGKA, RCA asook die VGKSA gedek. Die onderskeie sendingkerke het sedert die stigtingsjare tot en met 1978, met die daarstelling van die eerste kerkorde, gepoog om hul kerkreg en kerkorde op Doleansiekerkregbeginsels te skoei. Van meet af is klem gelê op die selfstandigheid van die plaaslike gemeente, die konfederatiewe karakter van die kerkverband asook die tugreg van die meerdere vergadering. Gedurende die negentigerjare tot op hede het die meerdere vergaderinge van die NGKA, NGSK en selfs latere VGKSA hul gaandeweg die gesag toegeëien om sonder inspraak van die mindere vergadering ingrypende besluite met betrekking tot kerkeenwording, eiendomsreg en selfs die belydenisgrondslag te maak. In Hoofstuk 8 word die kerkregtelike beginsels wat uit beide die Doleansiekerkregbeginsels en die nieuwe kerkrecht in die voorafgaande hoofstukke onderskei was, in ’n kerkregtelike raamwerk gesinkroniseer. ’n Behoefte aan kerkordelike reëlings dat die meerdere vergaderinge in die geval van wanbestuur, onmag, dwaalleer of skeurmakery oor die reg beskik om in die bestuur van plaaslike gemeentes in te gryp en hul besluite in mindere vergaderinge te implementeer, word aan die einde van die dissertasie aangedui. ENGLISH : Chapter 1 entails the research methodology and theoretical framework of this dissertation. One can discern seven church polity principles in this chapter to adjudicate the church polity and church governance of the Dutch Reformed Mission Church, (=DRMC), Dutch Reformed Church in Africa (=DRCA), Reformed Church in Africa (==RCA) and the United Reformed Church in Southern Africa (=URCSA): i. Christ as head of the church, ii. The autonomy of the local church, iii. The character of the denominational ties, iv. The character of the power of the major assemblies, v. The power to discipline church officials, vi. The appeal right regarding decisions of the major assemblies, vii. The capability of the major assemblies regarding misconduct. Chapter 2 deals cursorily with the church polity development of the Dutch Reformed Churches in the Netherlands (1816-1944). The foundational grounds and main notions on Doleansie Church polity are being drawn in this chapter. The Doleansie did not try to develop a new church polity system, but is rather a regression to a system of church polity as enacted by the National Synod of Dordrecht (1618-1619). Both the Doleansie church polity (oud kerkrecht) and the nieuwe kerkrecht impacted the church polity and the church governance of the mission churches. The study is therefore a interaction between the notions of A Kuyper, F C Rutgers, A F de Savornin Lohman, and H Bouwman, J van Lonkhuyzen, W A van Es, on the one side and H G Kleyn, H H Kuyper, M Bouwman and Joh Jansen on the other side. The ecclesiological basis of the governance of the church as well as the different church polity system is also discussed in this chapter. Chapter 3 focuses cursorily on the church polity and church governance of the Dutch Reformed Church, (DRC) in so far it has implications on the church polity and church governance of the Dutch Reformed Mission Church, (DRMC). At the outset the DRC subscribed to the church polity principles as presumed in the Algemeen Reglement voor het bestuur der Nederlandsche Hervormde Kerk in het Koningrijk (1816) and ignored at the inception of the mission churches the theological notions of Voetius about mission in his Politica Ecclesiastica as well as Doleansie church polity principles. The overriding jurisdiction resided in the mission commission of the DRC. In Chapters 4 to 7 an attempt is made to investigate the church polity and church governance of the DRMC, DRCA, RCA and the URCSA. Since their inception the mission churches until 1978 with the acceptance of the first church order tried to base their church polity and church order on Doleansie church polity principles. From the outset the mission churches placed emphasis on the autonomy of the local churches, the confederative character of the denomination and the disciplinary power of the major assemblies. During the nineties up to date the major assemblies gradually usurped power to make decisions on church unification, property rights and even the confessional basis of the church without giving the minor assemblies the opportunity to participate in the decision making. The church polity principles, discerned out of the Doleansie Church polity and the nieuwe kerkrecht in the preceding chapters, are synchronized in Chapter 8 in a church polity framework. A need for church order regulations that give the major assemblies in case of maladministration, impuissance, heresy or schism the right to intervene in the governance of the local congregation and to implement their decisions in minor assemblies are presented at the end of this dissertation. / Thesis (PhD)--University of Pretoria, 2008. / Church History and Church Policy / unrestricted

The first chapter deals with the concept of mission history, the choice of research method, the phases of mission work in Sekhukhuneland and the establishment of the different congregations in the Presbytery of Burger. The second chapter contains the story of the Pedi and their country, as well as that of other groups like the Swazi and the Ndebele. From Chapter 3 the pioneering mission work of evangelists and missionaries is described. The role that evangelist Phillipus Mantsene played since 1875 until his death in 1915, as well as his supporters, Rev and Mrs AP Burger, laid the foundation for the involvement of the Transvaal Vrouesendingvereniging, which was established on 15th November 1905. This led to the calling of Rev and Mrs AJ Rousseau, who pioneered the first mission station in Sekhukhuneland, called BURGER, which was officially opened in 1929 (Chapter 8). This is followed by a description of the monumental work done by missionary Jacobus Murray Louw at Maandagshoek Mission Station from 1st April 1944 to January 1962. The first black missionary for this area, Rev EM Phatudi, was ordained with him on 27th March 1943 at Mphahlele, and for a few years the two worked together in Sekhukhuneland. Phatudi’s mother, who was the daughter of the late Kgoši Sekhukhune and his father, chief Mmutle III, saw to it that he became a special person in the history of the DRC Mission. He was one of the great leaders of the NGKA, as will be seen in Chapter 10. Since partnership is the theme that dominates in this research, ample space is given to the work of evangelists in the history of the DRC’s support mission in Sekhukhuneland. They were the missionaries’ partners in establishing the Kingdom of God among the Pedi, Swazi and Ndebele of Sekhukhuneland. With the help of Rev MJ Mankoe who served in the congregation of Burger (Chapter 26), I have been able to paint several life-sketches of the early pioneering evangelists who worked diligently and under difficult circumstances, shoulder to shoulder with the missionaries (Chapter 11). The history of each of the mission stations which functioned in Sekhukhuneland is dealt with in Chapters 12 to 14. The missionaries who pioneered these stations and their co-workers made a major contribution to the growth of the mission church and the forming of the Presbytery of Burger. The history of each of these mission stations, as well as the different congregations resulting from these stations, is described. The time came for consolidating the borders and the placing of black ministers. This was the work of the Planning Commission of the Presbytery of Burger in 1965 and 1966. Chapters 16 to 22 describe the borders, different wards and names of the congregations. The strategy behind this was to ensure that the missionaries, white and black, could occupy equal posts. Once this was completed, a new phase of partnership came into being, as described in Chapters 24 to 30. During this time the phasing out of evangelists took place, as is dealt with in Chapter 31. The two legs that carried missionary work up to this stage became weaker and weaker. Firstly, evangelists left or became full ministers, and secondly the need for a white minister or white missionary fell away. It has also been necessary to describe the circumstances, experiences, views and contributions made by missionaries to prepare the step-out and take-over stages of the phasing-out period from Church-Mission partnership towards full independence and Church-Church partnership. In Chapter 33 a bird’s eye view is taken of the phases of partnership in the DRC’s mission work in Sekhukhuneland. One has to conclude that the circumstances and conditions of the members of the NGKA were harsh. They were struggling against poverty, difficult living conditions, sickness and unemployment. The endeavour for unity among churches, the great topics of church growth and the development of their church to full financial independence could not receive their full attention. In conclusion, I reflect on post-1994 developments in a wider context, based on the study of the previous phases. I also look at the DRC since 1994, asking whether the DRC is still serious about mission work and the mission call. Another chapter was added to reflect on partnership, asking whether this was the answer to problems and tensions. A historical journey since Whitby (1947) is taken and the role the Ecumenical Movements have played since then in the young churches in South Africa is summarized. The great concepts of missio Dei, kerygma, diakonia and koinonia are evaluated in the light of partnership and obedience which was the theme of Whitby, but also the theme that caused continual dialogue, especially amongst the Evangelicals and the Ecumenical Movements. / Thesis (PhD)--University of Pretoria, 2011. / Science of Religion and Missiology / unrestricted

Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: The Dutch Reformed Mission Church (DRMC) and the Dutch Reformed Church in Africa (DRCA) was established in 1881 and 1910 respectively. As pointed out in this study both these churches grew from the mission endeavours of the Dutch Reformed Church (DRC). In April 1994 the DRMC and the DRCA united in forming the Uniting Reformed Church in Southern Africa (URCSA). This church has as confessional base the Belgic Confession of Faith, the Canons of Dordt and the Heidelberg Catechism as well as the Belhar Confession. The church order of the URCSA is built on these Confessions and in particular on the Belhar Confession. In this study I argue that it was only after the unification of the mentioned churches that a history characterised by guardianship, subordination and semi-autonomy came to an end. However this may be the histories of the DRMC and the DRCA point out that, on a church juridical level, these churches where subordinate and to a large extent directly governed by the DRC. Here the model for the church planting as followed by the DRC will receive attention. By looking into the primary documents through which these churches were governed as well as the documents that formed the church orderly backbone of the mentioned churches in that, through their principles and stipulations, the DRMC and DRCA were organised internally, I attempt to evaluate these documents. These documents include the initial constitutions for the governance of the DRMC and the DRCA, the deeds of agreement between the regional synods of the DRC and the regional synods of the DRCA as well as the Deeds of Agreement between the DRC in South Africa (the Western and Southern Cape Synod of the DRC) the Synod of the DRMC, the first church orders of the DRMC and the DRCA and, to a lesser extent, the church order of the URCSA. Through their histories these churches were granted church juridical liberties. These liberties form the foundation for the initial development in the polity of these churches. The content of the abovementioned documents highlights these liberties as well as the effect it had on the theological identities of the DRMC and the DRCA. As the histories of these churches depict a strong strive towards reaching a position of ecclesial autonomy and the acknowledgment of their autonomy by the DRC, special attention is given to the concept and interpretation of ecclesial autonomy. In this regard I remark on the historical interpretation of ecclesial autonomy as it played out in the histories of the DRMC and the DRCA. Through the works of renowned Reformed theologians, I further look into historical interpretations of this theological principle, which is ecclesial autonomy. In doing this I attempt to formulate a specific understanding of ecclesial autonomy based on a particular interpretation of the Lordship of Christ. As outcome this interpretation shows towards the interdependant relation between churches. It can be argued that this impacts directly on the relation between the DRC, the DRMC and the DRCA, specifically in the ongoing processes of church re-unification. In a final turn in which I affirm vi the interdependent and interrelatedness between churches, I argue towards the building of a vulnerable ecclesiology which impacts directly on an understanding of ecclesial autonomy, the specific polity of a church, as well as on the structures embodied by a community of believers. Some of the tenets and convictions of Reformed church polity, as they are relevant to this study, are discussed in detail. In turn I use these principles in evaluating the church juridical position of the DRMC and the DRCA in the mentioned period. As such I point towards the strong deviations in Reformed church polity as it played out in the history of the churches within the family of Dutch Reformed Churches. In this regard I also point towards the interrelatedness of these churches within the broader social context of South(-ern) Africa. I argue that these unique deviations are to a large extent distinct from the ecclesial context of South(-ern) Africa. Concluding remarks are made in this regard. Through the unpacked notion of what is termed an ecclesiology of vulnerability, built on the interdependent relation between churches, I make brief suggestions regarding the ongoing process of church re-unification between the churches within the family of Dutch Reformed Churches. / AFRIKAANSE OPSOMMING: Die Nederduitse Gereformeerde Sendingkerk (NGSK) en die Nederduitse Gereformeerde Kerk in Afrika (NGKA) het onderskeidelik in 1881 en 1910 tot stand gekom. Soos wat hierdie studie uitwys, het beide hierdie kerke gegroei vanuit die sendingaktiwiteite van die Nederduitse Gereformeerde Kerk (NGK). In April 1994 het die NGSK en die NGKA verenig in die Verenigende Gereformeerde Kerk in Suider-Afrika (VGKSA). Hierdie kerk het as konfessionele basis die Nederlandse Geloofsbelydenis, die Dordtse Leerreëls, die Heidelbergse Kategismus sowel as die Belydenis van Belhar. Die kerkorde van die VGKSA is dan ook gebou op hierdie belydenisskrifte en dan in besonder op die Belydenis van Belhar. In hierdie studie redeneer ek dat dit eers ná die eenwording van die vermelde kerke was dat ’n geskiedenis gekenmerk deur voogdyskap, ondergeskiktheid en semi-outonomie agterweë gelaat is. Dit kan vermeld word dat die geskiedenis van die NGSK en die NGKA duidelik uitwys dat hierdie kerke, op ’n kerkregtelike vlak, ondergeskik was aan, en tot ’n groot mate regeer is deur die NGK. Die model vir die planting van kerke soos gevolg deur die NGK geniet in hierdie verband in die studie aandag. Verder het ek probeer om die inhoud van die primêre dokumente waardeur die NGSK en die NGKA regeer is, sowel as die dokumente wat as kerkordelike basis vir die interne organisering van hierdie kerke gebruik is, te evalueer. Die vermelde dokumentasie sluit in die oorspronklike Grondwette vir die regering van die NGSK en die NGKA, die Aktes van Ooreenkoms tussen die streeksinodes van die NGK en die streeksinodes van die NGKA sowel as die Aktes van Ooreenkoms tussen die NGK in Suid- Afrika (die sogenaamde Kaapse Kerk) en die sinode van die NGSK, die eerste kerkordes van die NGSK en die NGKA, en, tot ’n mindere mate ook die kerkorde van die VGKSA. Deur die verloop van die geskiedenis is daar sekere kerkregtelike vryhede aan die NGSK en die NGKA toegestaan. Hierdie vryhede vorm, myns insiens, die basis van die oorspronklike kerkregtelike ontwikkeling(-e) in die vermelde kerke. Die inhoud van die bovermelde dokumente wys juis hierdie vryhede uit sowel as die effek wat dit op die teologiese identiteite van die NGSK en die NGKA gehad het. Aangesien die geskiedenis van die NGSK en die NGKA ’n sterk strewe na kerklike outonomie en die erkenning van hierdie outonomie deur die NGK uitwys, word spesiale aandag gegee aan die bespreking van die konsep en interpretasie van kerklike outonomie. Die historiese begrip van hierdie term word verduidelik en spesifiek hoe dit uitgespeel het in die geskiedenis van die NGSK en die NGKA. Deur te verwys na die werke van welbekende Gereformeerde teoloë, word daar ook aandag gegee aan die historiese interpretasie van kerklike outonomie as teologiese beginsel. Daarvolgens probeer ek om ’n spesifieke begrip vir kerklike outonomie te formuleer. ’n Bepaalde interpretasie van Christus se heerskappy is hier as basis gebruik. As uitkoms dui hierdie geformuleerde interpretasie van kerklike outonomie op inter-afhanklike verhoudinge tussen kerke. Myns insiens impakteer dit direk op die verhouding tussen die NGK, die NGSK en die NGKA en hier spesifiek dan op die proses van kerklike hereniging tussen hierdie kerke. In ’n finale rondte gaan my argument oor die bou van wat genoem word ‘n kwesbare ekklesiologie. Hierdie argument is gebou op ‘n verstaan van kerklike outonomie wat wys op die inter-afhanklike verhouding tussen kerke. Myns insiens impakteer hierdie argument direk op ’n spesifieke begrip van kerklike outonomie, die spesifieke kerkreg wat uitspeel in ’n kerk, sowel as op die strukture wat beliggaam word in ’n gemeenskap van gelowiges. Van die oortuigings van die Gereformeerde Kerkreg komend vanuit ‘n spesifieke konteks, soos wat dit betrekking het op hierdie studie, word gedetailleerd bespreek. Ek het ook hierdie oortuigings gebruik om die kerkregtelike posisie van die NGSK en die NGKA in die vermelde periode te evalueer. In hierdie verband wys ek op hoe daar in die geskiedenis van hierdie kerke sterk afgewyk was van die Gereformeerde Kerkreg. Melding word in hierdie verband gemaak van die inter-afhanklikheid van hierdie kerke en die breër sosiale konteks van Suid(-er)-Afrika. Myns insiens is hierdie vermelde eiesoortige afwykings tot ’n groot mate uniek aan die kerklike konteks van Suid(-er)-Afrika. Slotopmerkings word in hierdie verband gemaak. Wanneer die konsep van ’n kwesbare ekklesiologie, gebou op ‘n verstaan van die inter-afhaklike verhouding tussen kerke, beskryf word, maak ek kort opmerkings rakende die aangegaande proses van kerkhereniging tussen die kerke binne die familie van NG Kerke.