No description available.

Thesis (MMil)--Stellenbosch University, 2006. / ENGLISH ABSTRACT: The use of military force to suppress internal unrest has been an integral part of South African history. The European colonisation of South Africa from 1652 was facilitated by the use of force. Boer commandos and British military regiments and volunteer units enforced the peace in outlying areas and fought against the indigenous population as did other colonial powers such as France in North Africa and Germany in German South West Africa, to name but a few. The period 1912 to 1945 is no exception, but with the difference that military force was used to suppress uprisings of white citizens as well. White industrial workers experienced this military suppression in 1907, 1913, 1914 and 1922 when they went on strike. Job insecurity and wages were the main causes of the strikes and militant actions from the strikers forced the government to use military force when the police failed to maintain law and order. Public reaction to the use of force was strong and the government, particularly Gen. J.C. Smuts, was severely criticised resulting in a defeat in the 1924 election. Over the period 1921 to 1932 indigenous populations in South Africa and South West Africa such as the Israelites (1921), the Bondelswarts (1922), the Rehoboth Basters (1925) and the Ukuambi (1932), were suppressed through punitive expeditions by the police and military forces of the Union of South Africa. The indigenous populations were a.o. grieved by the government’s implementation of branding laws, enforced indentured labour, dog and hut tax. The government’s prevailing racial policy of that time, manifested in a master and servant attitude towards the indigenous populations, exacerbated an existing grievance of restrictive political rights. The government reacted quickly and economically in suppressing any indigenous population’s protests involving militant action. Although the use of aeroplanes was criticised, it was a force multiplier and greatly assisted the small number of police and military forces deployed in minimising casualties on both sides. The government also had to suppress militant Afrikaner uprisings during the First and Second World Wars. In 1914 and 1915, prominent Afrikaner leaders and veterans of the Anglo-Boer War reacted militantly against the government’s participation in the First World War. Gen. L. Botha and Gen. Smuts were the architects of their suppression through quick mobilisation of the Active Citizen Force, using mostly Afrikaans speaking volunteers. The period between the two world wars saw the growth of the Afrikaners on a political, social and limited economical level. This gave rise to further dispute on political and social levels when the government once again opted to fight alongside Britain in the Second World War. Old animosities between the Afrikaners and British were relived and militant elements within Afrikaner society mobilised to impede this participation. The government resorted to using the Union Defence Forces and SA Police to facilitate internment, for spying and to guard strategic objectives in an effort to prevent sabotage and other serious damage to the war effort. Smuts received severe criticism from mostly Afrikaners who were against participation in the war, and the general public who had to suffer under the conditions of martial law. / AFRIKAANSE OPSOMMING: Die gebruik van militêre mag in die onderdrukking van interne onrus is ‘n algemene verskynsel in die geskiedenis van Suid-Afrika. Sedert 1652 het die Europese koloniale besetting van Suid-Afrika gepaard gegaan met geweld. Boerekommando’s en Britse militêre regimente en vrywilligereenhede het die vrede in verafgeleë gebiede gehandhaaf en die plaaslike bevolkings onderwerp, net soos ander koloniale moondhede, byvoorbeeld, Frankryk in Noord-Afrika en Duitsland in Duits-Suidwes-Afrika gedoen het. Die periode van 1912 tot 1945 was geen uitsondering nie, maar met die verskil dat opstande ook onder die blanke bevolking onderdruk is. In 1907, 1913, 1914 en 1922 het die blanke industriële werkers sodanige onderdrukking ervaar. Werksonsekerheid en loongeskille was die dryfkrag agter die stakings en die stakers se militante optrede het die regering gedwing om militêre mag te gebruik om die opstande te onderdruk, nadat die polisie se pogings om wet en orde te handhaaf, misluk het. Die publiek was sterk gekant teen sulke hardhandige optrede en Genl. J.C. Smuts het veral onder kritiek deurgeloop, wat tot sy politieke nederlaag gelei het. Opstandige inheemse bevolkings in Suid-Afrika en Suidwes-Afrika soos die Israeliete (1921), die Bondelswarts (1922), die Rehoboth Basters (1925) en die Ukuambi (1932) het deurgeloop onder strafekspidisies van elemente van die Unie van Suid-Afrika se polisie en weermag. Die inheemse bevolking is gegrief deur die regering se implimentering van brandmerkwette, geforseerde kontrakarbeid, hut- en hondebelasting. Die regering se rassebeleid van die tyd het ‘n meester-en-onderdaan-houding teenoor die inheemse bevolkings geskep, wat die teer kwessie van beperkte politieke regte vererger het. Opstande deur inheemse bevolkings wat militant van aard was, is op ‘n vinnige en ekonomiese manier onderdruk, dog het skerp kritiek uitgelok. Die benutting van vliegtuie om die opstande te onderdruk was ‘n magsvermenigvuldiger wat die klein polisie- en weermag gehelp het om verliese tydens die onderdukking van opstande aan beide kante te beperk. Die regering het ook opstande van Afrikanergroepe tydens die Eerste en Tweede Wêreldoorlog onderdruk. In 1914-1915 het prominente Afrikanerleiers en veterane van die Anglo-Boereoorlog militant opgeruk teen die regering in verset oor die regering se deelname aan die Eerste Wêreldoorlog. Genl. L. Botha en Genl. Smuts was die argitekte van die vinnige onderdrukking van die opstande deur die Aktiewe Burgermag op te roep en hoofsaaklik Afrikaanssprekende vrywilligers te gebruik. Die periode tussen die twee Wêreldoorloë is gekenmerk deur die groei van die Afrikaner op politieke, sosiale en in ‘n beperkte mate, ook ekonomiese gebied. Hieruit het verdere onenigheid op politieke en sosiale vlak onstaan toe die regering weer besluit het aand die kant van Brittanje tot die Tweede Wêreldoorlog toe te tree. Ou vyandighede tussen Afrikaans- en Engelssprekendes het herleef en militante elemente binne die Afrikanersamelewing het gemobiliseer om die deelname te belemmer. Die regering het die Unieverdedigingsmag en die SA Polisie gebruik vir internering, spioenering en die beveiliging van strategiese doelwitte teen sabotasie en ander aktiwiteite wat die oorlogsdeelname sou belemmer. Smuts het die meeste kritiek ontvang van Afrikaners wat gekant was teen die oorlog, asook die publiek in die algemeen wat gebuk gegaan het onder krygswet.

Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007. / This study is about an investigation in the role of the prophetic voice of the church in a post-apartheid South Africa. In the first chapter I have given a brief description of the history of apartheid as well as a detailed description of the role the church played during these years in South Africa. I also looked at the impact that the Belhar Confession played during this time. In chapter two I have tried to deal with the difficult challenges that faced the church now after democracy and how the voice of the church can be heard in society. I have looked at the different ways that ministers made use of prophetic preaching during the apartheid era. Due to the apartheid system, many people suffered tremendously in this country. During these years of oppression people were leaning heavily on guidance from the church. This was not just for spiritual guidance but people were dependent on the church leaders for emotional support during their hours of need. I have tried to look at the different prophetic voices in the church during these difficult times. In chapter three I have tried to give possible recommendations to assist the church in regaining its prophetic voice in our society. I have looked at several ways in which our congregants could be challenged in terms of prophetic preaching. I have also looked at our understanding of the language of hope and lament. Finally, I have tried to give guidelines in terms of prophetic preaching in our context today.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The Church‘s approach during the apartheid-era was mainly characterised by liberation-theology, as well as liberation preaching. However, the post-apartheid era, which is still being marred by social degradation, moral decline, a general increase in poverty, family violence, divorce and a sense of individualism, requires an increased focus on the sustainable eradication of poverty. Furthermore, while Christian ethical reflection under apartheid was embodied through a series of violence and resistance movements aimed at breaking down the walls of apartheid, the Church must now shift the focus to a general sense of co-operation; to rebuild the social infrastructure, needed by the impoverished and marginalized. The underlying question of the undertaken study is: can the Church achieve this by starting with a theology of development, which will be a vehicle for socio - and economic reconstruction? This study furthermore suggests that a theology of reconstruction is also a contextual theology. It addresses the specific or current situations plaguing communities by posting clear questions regarding the economy and development-programmes that have an effect on people‘s daily lives. It is also a back-tracking theology, in the sense that it attempts to rectify the pain and suffering brought on by our history. The Church, who must serve the message of hope, can also identify with this theology, because it is emphasizing dimensions like healing and recovery. In this study it is argued that what post-apartheid South Africa urgently needs, is a fundamental consensus regarding binding values, non-negotiable standards and morally accepted humane attitudes to one another. It is in fact in this regard that the purpose and possibilities of preaching come into question. In this context of poverty, unemployment, uncertainty, a sense of non-belonging, apathy and emotional depression, ethical preaching can, as an orientation-instrument, create a new sense of dignity and value for many. / AFRIKAANSE OPSOMMING: Terwyl die kerk se benadering tydens die apartheidsera gekenmerk is deur bevrydingsteologie en prediking, vra die post-apartheid era, wat steeds gekenmerk word deur sosio-maatskaplike verval, morele verarming en veral toename in armoede, gesinsgeweld, egskeidings en 'n gees van individualisme, 'n verskerpte fokus op die volhoubare uitwissing van armoede. Terwyl Christelike etiese refleksie onder apartheid gekenmerk was deur 'n modus van weerstand, gemik daarop om die mure van apartheid af te breek, moet die kerk in die post-apartheid era skuif na 'n modus van samewerking, om die mure van die sosiale infrastruktuur wat deur die armes en gemarginaliseerdes benodig word, op te bou. Die onderliggende navorsingsvraag van die voorgeneme studie is dan ook: kan die kerk dít doen deur te begin met 'n teologie van ontwikkeling, wat sosiale en ekonomiese rekonstruksie veronderstel? Daar word ook in hierdie studie gepoog om aan te toon dat 'n teologie van rekonstruksie 'n kontekstuele teologie beteken. Dit spreek die spesifieke of huidige situasie van gemeenskappe aan deur, onder andere, duidelike vrae te stel oor die ekonomie en ontwikkelingsprogramme wat die lewens van mense elke dag beïnvloed. Dit is terselfdertyd 'n terugwerkende teologie, wat probeer om die oorsake van historiese pyn en lyding in die gemeenskap reg te stel. Die kerk, wat die boodskap van hoop moet verkondig, kan haarself tereg met hierdie teologie identifiseer, omdat dit onder andere dimensies soos heling en herstel beklemtoon. In hierdie studie word geargumenteer dat post-apartheid Suid-Afrika 'n fundamentele konsensus aangaande bindende waardes, ononderhandelbare standaarde en moreel aanvaarbare grondhoudings teenoor mekaar dringend benodig. Dit is juis in hierdie verband dat die rol van die prediking ter sprake kom. In 'n konteks van grootskaalse armoede, werkloosheid, onsekerheid en 'n gevoel van ongeborgenheid, apatie, onbetrokkenheid en depressie by baie, kan etiese prediking as 'n oriëntasiegebeurtenis 'n nuwe menswaardigheid by mense skep.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Over the past two decades the Dutch Reformed Church, a typical mainline church in South Africa, encountered radical challenges, as was the case with many similar churches worldwide. The DR Church had to face global societal shifts such as the emergence of postmodernism, the intensifying of secularisation and the growing impact of globalisation on the religious community. In addition, the members of the DR Church were exposed to radical challenges due to the dismantling of the apartheid system in South Africa. This dismantling was a particularly traumatic experience for the DR Church, seeing that this church did not only support the apartheid regime, but also legitimized it on theological grounds. It is therefore understandable that the publishing of the document Kerk en Samelewing (“Church and Society”) in 1986, which first signalled the rejection of apartheid in the DR Church, evoked a major reaction, not only among the church membership, but also within the ranks of white Afrikaners as social group. With the dawn of the post-apartheid era in South Africa in 1994, the issue of the church's relevance was already on the agenda of the ecumenical church. In recent times suddenly this theme also became critical to the church in South Africa and especially to the DR Church. The present study proposes that a missional diaconal ministry which focuses on the society as a whole will provide a modus to the DR Church by which it can function as a relevant church within the South African society. The rationale of this investigation is a follows: The DR Church is currently (2014) not in a position to impact significantly on the societal needs of South African citizens. The reason is that this church's current ministry of compassion is still based on an ecclesiocentric and specialist approach, which was typical of the Corpus Christianum. As a result, a new, unique praxis is needed for the diaconal ministry of this church. The present study argues that missional theology provides a new paradigm according to which an applicable missional diaconal praxis can be developed for the DR Church. Such a unique diaconal praxis can only develop when it is guided by a spirituality that leads to a diaconal attitude and sensitivity towards the poor and destitute. This diaconal spirituality, in turn, is activated and fed by a missional theology that builds on the triune God as origin, basis and final purpose of the diaconal ministry as such. Furthermore in this study it is shown that the concept of missio Dei implies that the diaconal ministry forms an integral part of God’s mission and is thus not an isolated church ministry besides other ministries. It is further argued in the present study that a multi-dimensional missional-diaconal practice should be developed for congregations and the various structures within the DR Church. To facilitate the conceptualisation and operationalisation of a missional diaconal ministry in this church, the study proposes that a specific research focus, namely “Missional-diaconal Studies” should be developed for the South African environment. For this purpose a research and teaching institution should be established to provide in such needs of the church. / AFRIKAANSE OPSOMMING: Die NG Kerk, ’n tipiese hoofstroomkerk in Suid-Afrika, het die afgelope 20 jaar – soos vele ander kerke wêreldwyd – voor ingrypende uitdagings te staan gekom. Hierdie kerk moes globale samelewingsverskuiwings verwerk, soos die opkoms van postmodernisme, ’n verskerping in sekularisasie en die impak van globalisering op die geloofsgemeenskap. Daarbenewens is die NG Kerklidmate blootgestel aan ingrypende veranderings wat gevolg het op die aftakeling van die apartheidstelsel in Suid-Afrika. Hierdie aftakeling was veral traumaties vir die NG Kerk omdat hierdie kerk nie slegs apartheid ondersteun het nie, maar dit ook op teologiese gronde verdedig het. Dit is gevolglik begryplik dat die verskyning van die dokument Kerk en Samelewing (1986), waarin die eerste tekens van ’n wegbeweeg van die apartheidsideologie in die NG Kerk sigbaar word, hewige reaksie ontlok het – tussen die kerklidmate, maar ook in die blanke Afrikaners as samelewingsgroep. Met die aanbreek van die postapartheid-era in Suid-Afrika in 1994 was die vraag na die relevansie van die kerk reeds wêreldwyd op kerklike agendas. Skielik het hierdie vraag nou ook vir die kerk in Suid-Afrika, en veral die NG Kerk, ’n kernsaak geword. In hierdie studie word voorgestel dat ’n missionaal-diakonale bediening wat op die samelewing in geheel fokus, ’n moontlike modus vir die NG Kerk kan verskaf om vir die Suid-Afrikaanse samelewing relevant te funksioneer. Die rasionaal van die ondersoek behels die volgende: As gevolg van die historiese ontwikkeling van die NG Kerk se diens van barmhartigheid, veral die verbondenheid aan ʼn volksteologie en nasionalisme die afgelope paar dekades, kan hierdie kerk binne die postapartheid-era tans (2014) nie werklik ʼn verskil aan die nood in die samelewing maak nie. Die bestaande barmhartigheidsbediening van hierdie kerk is steeds gebaseer op ʼn model wat nog spruit uit ʼn ekklesiosentriese en spesialisbenadering wat eie is aan die Corpus Christianum. Gevolglik is ʼn nuwe, eiesoortige praxis vir hierdie kerk se diakonaat nodig. In die huidige studie word betoog dat die missionale teologie ʼn nuwe paradigma voorsien waarvolgens ʼn toepaslike missionaal-diakonale praxis vir die NG Kerk ontwikkel kan word. So ʼn eiesoortige diakonale praxis kan egter slegs ontwikkel wanneer dit gerig word deur ’n spiritualiteit wat lei tot ’n diakonale gesindheid en houding teenoor die armes en noodlydendes. Hierdie diakonale spiritualiteit word aangewakker en gevoed deur ’n missionale teologie wat bou op God Drie-enig as oorsprong, basis en einddoel van die diakonaat. Verder word in hierdie studie aangetoon dat die missio Dei juis veronderstel dat die diakonaat ʼn wesenlike deel uitmaak van God se sending en gevolglik nie ʼn losstaande bediening van die kerk benewens ander bedienings is nie. In die studie word verder betoog dat ʼn multidimensionele missionaal-diakonale praktyk vir gemeentes en die onderskeie kerkverbande binne die NG Kerk ontwikkel behoort te word. Om die konseptualisering en operasionalisering van ʼn missionale diakonaat in hierdie kerk te bevorder word in die studie aanbeveel dat ’n navorsingsfokus, naamlik “Missionaaldiakonale Studie”, vir die Suid-Afrikaanse konteks ontwikkel word. Hiervoor behoort ʼn navorsings- en opleidingsinstelling in die lewe geroep te word om aan sodanige kerklike behoeftes te voldoen.

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.

Thesis (PhD)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: 1. Aim of study The main aim of this study is to collect and evaluate the different ways of the theorizing of local power configurations and to assemble the elements thereof in a theoretical framework. A conclusion on the significance thereof for the South-African context is then drawn. To reach this aim, it was attempted to identify all the basic elements of all local power configurations and to show how the contents thereof change continuously and are determined by the powers therein. 2. The nature of local power configurations Local power configurations are those networks of dynamic relations, which occur between persons and groups and between persons and their needs, institutions and social, economical, political and natural environments, which influence people of a local political area, their actions and opinions and thus control the issues and people of that area. Local power configurations therefore consist of nine elements namely (1) changes which are continuously caused by (2) the biological characteristics and (3) interpretation of people and (4) by active powers which try to influence them. They are also further influenced by natural powers (they are (5) the natural environment, (6) people's needs and (7) natural resources) and created powers (they are (8) social patterns and products, (9) economic order and (10) political processes and structures). These basic elements of local power configurations exist under higher power configurations which consist of the same elements. The complexity of local power configurations is related to the overlapping of elements between these different power configurations. Neighbouring local power configurations can also share elements so that changes in the elements of one power configuration can have an influence on the neighbouring one. Similarly the changes in the elements of the power configurations on higher levels such as region, national and global also have important implications for the elements of local power configurations. Since active powers bring their influence to bear according to their conscious or unconscious interpretation of their situation, their exercise of power is therefore continually unique and therefore unexpected changes of the elements may occur. In order to prevent this, the national power configuration tries to structure the local power configuration in such a way that it limits its space for unique power actions. In this study the relations between these powers and how they influence each other are treated in detail. 3. South African local power configurations The local power configurations of South Africa function according to the same elements that occur at all local power configurations. The uniqueness of the South African local power configurations lies only in the contents which are given to it in South Africa. The contents of South African local power configurations are largely prescribed by the constitution and national laws. They specify the functioning of local politics in South Africa, which forms an important aspect of local power configurations. This, together with the nature of the South African cultural milieu and the nature of the natural environment and human needs, has an important impact on local power configurations. Yet local South African people and groups maintain their ability through their interpretation to act within their circumstances in original ways and bring about positive or negative changes to people's quality of life. 4. Guide material This study tries to furnish guide material to prospective researchers of South African local power configurations. Thereby academics can make a contribution so that local power configurations are directed towards change which is beneficial to the people. / AFRIKAANSE OPSOMMING: 1. Doel van studie Die oorhoofse doel van hierdie studie is om die verskillende wyses van teoretisering oor plaaslike magsopsette te versamel, te beoordeel en die elemente daarvan in 'n teoretiese raamwerk saam te vat en 'n gevolgtrekking te maak oor die betekenis daarvan vir die Suid-Afrikaanse konteks. Om hierdie doel te bereik, is gepoog om die basiese elemente van alle plaaslike magsopsette te identifiseer en aan te toon hoedat die inhoud daarvan voortdurend verander en bepaal word deur die magte daarin. 2. Aard van plaaslike magsopsette Plaaslike magsopsette is daardie netwerk van dinamiese verhoudinge, wat voorkom tussen persone en groepe en tussen hulle en hul behoeftes, instellings en sosiale, ekonomiese, politieke en natuurlike omgewings, wat mense, van 'n plaaslike politieke gebied, se handelinge en beskouings beinvloed en so die sake en mense in daardie gebied beheer. Plaaslike magsopsette behels dus (1) verandering wat voortdurend deur (2) menslike biologiese eienskappe en (3) betekenisgewing veroorsaak word en (4) aktiewe magte wat dit probeer beinvloed. Dit word ook beinvloed deur natuurlike magte, (dit is (5) die natuurlike omgewing, (6) menslike behoeftes en (7) natuurlike hulpbronne) en geskepte magte (dit is (8) sosiale patrone en produkte, (9) ekonomiese ordening en (10) politieke prosesse en strukture). Hierdie basiese elemente van plaaslike magsopsette staan onder hoer magsopsette wat uit dieselfde elemente bestaan. Die ingewikkeldheid van magsopsette hou verband met die oorvleueling van elemente tussen hierdie verskillende magsopsette. Naburige plaaslike magsopsette kan ook elemente deel sodat die verandering in een magsopset se elemente 'n invloed op die naburige een het. So ook het die verandering in die elemente van die magsopsette op hoer vlakke soos streek, nasionaal en globaal ook belangrike implikasies vir die elemente van die plaaslike magsopset. Omdat aktiewe magte hulle invloed laat geld volgens hulle bewustelike of onbewustelike betekenisgewing van hulle situasie, veroorsaak dit dat hulle magsuitoefening voortdurend uniek kan wees en onverwagte wysigings aan die elemente tot gevolg kan he. luis om dit te verhoed poog die nasionale magsopset om die plaaslike magsopset so te struktureer dat dit beperkte ruimte vir unieke magshandelinge laat. In hierdie studie word hierdie verhoudinge tussen hierdie magte en hoe hulle mekaar kan beinvloed breedvoerig behandel. 3. Suid-Afrikaanse plaaslike magsopsette Suid-Afrika se plaaslike magsopsette funksioneer op grond van dieselfde elemente wat by aIle plaaslike magsopsette voorkom. Die uniekheid van Suid-Afrika se plaaslike magsopsette Ie aIleen in die inhoud wat in Suid-Afrika daaraan gegee word. Die inhoud van Suid-Afrikaanse plaaslike magsopsette word grootliks voorgeskryf deur die grondwet en nasionale wette. Dit spesifiseer die funksionering van die plaaslike politiek in Suid- Afrika, wat 'n belangrike aspek van plaaslike magsopsette uitmaak. Dit, tesame met die aard van die Suid-Afrikaanse kulturele milieu en die stand van die natuurlike omgewing en menslike behoeftes, het 'n belangrike impak op plaaslike magsopsette. Tog behou plaaslike Suid-Afrikaanse mense en groepe deur hulle betekenisgewing die vermoe om in hulle omstandighede op oorspronklike wyses te handel en positiewe of negatiewe veranderings aan mense se lewensgehalte aan te bring. 4. Gidsmateriaal Hierdie studie poog om gidsmateriaal te verskaf aan voornemende navorsers van Suid- Afrikaanse plaaslike magsopsette. Daardeur kan akademici 'n bydrae lewer dat plaaslike magsopsette gerig word op verandering wat vir plaaslike mense voordelig is.

Thesis (MA)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: The transformation of South African society since 1994 provides a suitable opportunity to investigate moral development amongst undergraduate students in the Western Cape. The Ethic of Care Interview (ECI), a measure based on Carol Gilligan's theory of gender-related moral development and designed by Skoe and Marcia (1991), was administered to 26 undergraduate university students from three universities. The Mann-Whitney distribution-free test was used to analyse the data. From these findings it appears that young South Africans are struggling to make ethical decisions based on care for self and other; however, black females were found to score at significantly higher levels than any other group on the ECI. There were no other significant differences across gender or interview type (conscious and unconscious). Reasons for results obtained are discussed and suggestions for future research made. Finally, the ethic of care is considered in terms of its potential value for the present context. / AFRIKAANSE OPSOMMING: Die transformasie van die Suid-Afrikaanse samelewing sedert 1994 bied 'n ideale geleentheid om morele ontwikkeling onder voorgraadse studente in die Wes-Kaap te ondersoek. Die "Ethic of Care" (ECl) onderhoud, 'n meet-instrument gebaseer op Carol Gilligan se teorie van geslagsverwante morele ontwikkeling, en ontwerp deur Skoe en Marcia (1991), is op 26 voorgraadse studente van drie universiteite toegepas. Die Mann-Whitney distribusie-vrye toets is gebruik om die data te analiseer. Van uit hierdie ondersoekbevindings blyk dit dat jeugdige Suid-Afrikaners dit moeilik vind om moreel etiese besluite, rakende dit etiek van omgee, ondervind; maar daar is bevind dat swart vroue beduidend hoër tellings op die ECl behaal het as enige ander groep. Daar was geen beduidende verskille tussen geslagte (mans en vroue) of tipe onderhoud (bewustelik en tydens hipnose) nie. Moontlike redes vir die bevindinge word bespreek en voorstelle vir toekomstige navorsing word gemaak. Ten slotte word die potensiële waarde van die "Ethic of Care" vir die huidige konteks, ondersoek.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: As a historical document, The Genadendal Diaries should be read against the background of the eighteenth-century scramble by the West to conquer South Africa, among other territories. These conquering ventures gave rise to great political instability as well as the disruption and displacement of indigenous groups in the country. Between 1792 and 1796 – the period represented in The Genadendal Diaries – the authors of this diary, Hendrik Marsveld (from Gouda), Johann Christian Kühnel (from Oberseifersdorf) and Johann Daniel Schwinn (from Odenwald), tried, through their missionary endeavours, to negotiate ways for the inhabitants of Baviaanskloof in the Overberg to deal with these traumatic events. In addition, the three Moravian missionaries embodied a spiritual mindset as a way of life, thereby setting an example to the inhabitants of the Baviaanskloof settlement and trying to empower them at both an individual and collective level. As missionary action it was an endeavour to internalise the norms and values of the eighteenth-century Herrnhut model. As a church historical document, The Genadendal Diaries also serves as testimony. In this context a discussion of the relationship between gender, health and religion, as is evident from the unique nature of this diary in a predominantly colonial discourse, is of particular value for both current as well as for future theological reflection on related themes. / AFRIKAANSE OPSOMMING: As historiese dokument moet The Genadendal Diaries gelees word teen die agtergrond van die Westerse wedywering van die agtiende eeu om onder meer Suid-Afrika te verower. Hierdie pogings tot verowering het gelei tot groot politieke onstabiliteit, asook tot die ontwrigting en ontworteling van die inheemse groepe in die land. In hul missie-poging het die outeurs van dié dagboek, Hendrik Marsveld (van Gouda), Johann Christian Kühnel (van Oberseifersdorf) en Johann Daniel Schwinn (van Odenwald), aan die inwoners van Baviaanskloof in die Overberg gedurende die periode vanaf 1792 tot 1796 – die tydperk wat in The Genadendal Diaries ter sprake kom – maniere probeer bemiddel waarop hulle dié traumatiese ervarings kon hanteer. Daarby het die drie Morawiese sendelinge ʼn geestesinstelling as ʼn wyse van wees beliggaam vir die inwoners van die nedersetting te Baviaanskloof. Daardeur het die sendelinge die inwoners op sowel individuele as kollektiewe vlak probeer bemagtig. As missionêre aksie was dit dus ʼn poging tot die internalisering van die norme en waardes van die agtiende-eeuse Herrnhut-model. As kerkhistoriese dokument dien The Genadendal Diaries daarby as getuienis. In hierdie konteks blyk ʼn bespreking van die verband tussen gender, gesondheid en godsdiens, soos dit uit die unieke aard van dié dagboek binne ʼn oorheersend koloniale diskoers blyk, van besondere waarde te wees vir teologiese besinning oor verbandhoudende temas vandag, asook vir die toekoms. Stellenbosch University http://scholar.sun.ac.za

Thesis (DPhil)—-Stellenbosch University, 2008. / This dissertation investigates the role played by France in the supply of military equipment and the transfer of technology to South Africa from 1960. This Franco-South African defence cooperation was opportune for South Africa, as she faced escalating international criticism over the apartheid issue and, from December 1963, the first military embargo, one joined by her erstwhile arms suppliers. The accession of the National Party (NP) to power in South Africa in 1948 brought a range of legislation that gave substance to the nationalist policy of apartheid. The suffering of the South African black population and the refusal of the South African government to revise its domestic policy, despite the growing international pressure, induced the newly-independent, Afro-Asian countries to press the United Nations (UN) to take tougher actions against Pretoria. At the same time opposing Black Nationalist movements, the African National Congress (ANC) the South West African Peoples’ Organisation (SWAPO) and the Pan Africanist Congress (PAC) adopted militant actions in response to increasingly repressive race legislation in South Africa and South West Africa/Namibia. Furthermore, when in 1961 South Africa left the British Commonwealth, she lost the long-term military commitment from London she had enjoyed for much of the twentieth century. South Africa would now have to satisfy her defence needs elsewhere. Pretoria knew that she needed a strong, well-equipped defence force in order to face the growing internal conflict as well as a possible military onslaught from outside the country. As a result, South Africa faced the first arms embargo in 1963 when her traditional arms suppliers, Britain and the USA elected to observe the voluntary terms of the embargo instituted by the UN. France, at the time under the leadership of General Charles de Gaulle, identified an opportunity to strengthen her relations with South Africa and acquire the much-needed strategic materials for her nuclear programme; he decided to fill the space in the military market vacated by Britain and the USA. From 1964, France became Pretoria’s most important arms supplier, a relationship that lasted throughout the Gaullist administration. De Gaulle’s decision to supply South Africa with French military equipment and the transfer of technological know-how was based mainly on political, military and economic considerations. In short, De Gaulle wanted to free France from a military dependency on the United States, which had come to dominate NATO, and, by extension, Western Europe. Feeling hemmed in by les anglo-saxons, France, facing a shortage of North American uranium for her nuclear programme from 1957, sought new partners to shore up her own strategic vulnerability and ensure a role for her in world politics. Moreover, in the early 1960s, Apartheid had not yet become an electoral issue in France, as it was in Britain and the USA, and, in any case, France herself was drawing negative comment for her actions in the Algerian war of national independence. The logical outcome was a comfortable rapprochement, for the moment at least, between Paris and Pretoria. This military cooperation was broad-fronted and sustained until France implemented her first partial military embargo in 1975 and voted for the UN mandatory arms embargo in 1977. But, by this time, the weapons industry in South Africa, home-grown with French assistance, was well-established and placed South Africa in a position to launch military campaigns against the frontline states, commencing with Operation Savannah in late 1975. This study analyses the content and impact of the military cooperation between Paris and Pretoria and creates a better understanding of political and economic dimensions that were the key in the conduct of Franco-South African defence relations between 1960 and 1990.