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)

Thesis (PhD(Godsdiens- en Sendingwetenskap))--Universiteit van Pretoria, 2009. / Includes bibliographical references (leaves 310-318).

Thesis (Ph. D. (Church History and Church Polity))--University of Pretoria, 2009. / Abstract in English. T.p. in Afrikaans and English. Includes bibliographical references.

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. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

There are a variety of sermons which families can attend in different kinds of congregations. The aim of this study is to have a look at family sermons. The target group is families with children in junior catechesis. Although the target group is flexible, one can say that it will be families with children from pre-school to about grade 6. The theological starting point is twofold: the covenant and God’s love. The one without the other is empty. The covenant can be summarized as follow: “I will be your God and you must be My people.” God’s love shines through in the life and work of Jesus Christ. Three congregations were looked at to see how they handle family sermons. The congregations are: Skuilkrans in Pretoria, Pionierspark in Windhoek (Namibia) and Pietersburg-Noord (Polokwane North). Each congregation conveyed their history of family sermons. Questions about the room, time, other sermons of the congregations, preparation, liturgy, attendance, preachers, atmosphere, music and preaching were asked. In Pietersburg-Noord there is a small group of congregation members who help with the preparation of the family sermons. A description of their functioning were given. The conclusion is that family sermons won’t work in all congregations. Each congregation must find their own identity. When starting family sermons in a congregation, one must remember that Rome wasn’t build in one day and that the leaders of the congregation must be kept informed. / Dissertation (MA(Teologie))--University of Pretoria, 2007. / Practical Theology / unrestricted

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