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

AFRIKAANS: Die pastorale betekenis van prediking vir die kerklidmaat is al indirek in studies behandel. Hierdie studie fokus direk op die betekenis van prediking in die pastoraat . Die prakties-teologiese model, waarvolgens die navorsing gedoen is, is die kultureel-linguistiese teologiese model, wat die rol van die groep se tradisie as interpreterende, semiotiese sisteem in die lewe van die lidmaat beklemtoon. Die navorsing is op ’n narratiewe manier gedoen, saam met medenavorsers. As praktiese teoloog het ek die navorsing met die aannames van die sosiaal-konstruksionisme gedoen. Narratiewe speel veral 'n groot rol in die identiteitsvorming van die lidmaat en van die geloofsgemeenskap. Pastoraat, soos beskou binne die raamwerk van die kultureel-linguistiese model, vind op ’n narratief-hermeneutiese wyse in die prediking plaas. Prediking begelei die lidmaat tot die interpretasie van gebeure in sy of haar lewe, in die lig van die narratiewe identiteit van die geloofsgemeenskap. Die identiteit van die geloofsgemeenskap ondergaan sy vorming deur die Bybel as die basisnarratief, deur die geloofstradisie en deur die konteks waarin die gemeenskap verkeer. Dit is ’n dinamiese proses wat voortdurend herinterpreteer word, daarom word die lidmaat voortdurend uitgenooi, veral deur prediking, tot herinterpretasie van sy of haar eie narratiewe identiteit. Die Bybel as basisnarratief funksioneer op intratekstuele manier in die narratiewe identiteit van die gemeente en die lidmaat deurdat dit as realistiese narratief interpreteer word, en dit daag tot narratief-hermeneutiese interpretasie. Die navorsing se keuse vir pastorale prediking is: ’n intratekstuele, narratiewe, pastorale prediking model. ENGLISH: The role of the sermon in the pastoral care of the member of a congregation has previously been researched indirectly. The present research focuses directly on the role of the sermon in pastoral care. The practical theological model for this research is the cultural-linguistic theological model, which emphasizes the group's tradition as an interpretive semiotic system in the life of the congregation member. The research was carried out in a narrative way, together with co-researchers. As a practical theologian, I did the research using the assumptions of social constructionism. The role of narrative is particularly important in the shaping of identities, both of the individual and the congregation. Pastoral care, as viewed within the framework of the cultural-linguistic model, is achieved in the sermon in a narrative-hermeneutical way. The sermon helps the congregation members to interpret events in their lives in the light of the narrative identity of the group. The identity of the group is shaped by the Bible as underlying narrative, by the tradition of the faith community and by the context. It is a dynamic process that is ever changing; therefore the member is continually invited through the sermon to a re-interpretation of his or her own narrative identity. The Bible, as the fundamental narrative, functions in an intratextual manner in the narrative identity of the community and the individual, through its interpretation as a realistic narrative, and it represents a challenge to attempt new narrative hermeneutical interpretations. The research proposal for pastoral preaching is: an intratextual-narrative-pastoral sermon. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted

Magister Theologiae - MTh / Van kleins af wou ek graag weet wat die naam arbeidskolonie beteken. Met die jare wat gekom en gegaan het, het ek besef dat daar heelwat meer in die naam "arbeidskolonie" moet sit as bloot maar nog net 'n naam vir 'n plek. Die leesstof wat ek van tyd tot tyd gelees het, het my gemotiveer om meer van die naam te wete te kom. Daarom is die voltooiing van hierdie verhandeling vir my In persoonlike en besondere hoogtepunt en oorwinning in my lewe wat terselfdertyd aan my groot bevrediging verskaf. In die eerste plek wil ek graag my studieleier, prof. J.C. Adonis bedank vir sy professionele voorligting, persoonlike aandag, belangstelling en gereelde terugvoering wat vir my besonder baie beteken het. Vir mnr. Patrick van Wyk van die N.G. Kerkargief, Kaapstad, mev. M. de Wee, die scribakassiere van die NG endinggemeente Kakamas vir hulle vriendelike hulpvaardigheid te alle tye. Ten tweede wil ek my innige dank en waardering uitspreek teenoor die personeel van die Staatsargief Kaapstad, die Nederduitse Gereformeerde Kerkargief Kaapstad, die Biblioteke van die Universiteite van Stellenbosch, Wes-Kaapland, die NGKerk Kakamas, die NG Sendinggemeente Kakamas en die Openbare Biblioteek Kakamas vir die toegang wat ek gehad het tot die gemeentelike verslae, notules en boeke. Ook aan prof. C.J. Kriel, die eerste leraar van die NG Sendinggemeente Kakamas vir sy bydrae om die publikasie moontlik te maak. Ook 'n woord van dank aan my eggenote vir haar hulp en ondersteuning en aan mev Petite Hoffman vir haar nuttige wenke en pynlik netjiese tikwerk. Ten slotte my nederige dank en lof aan God vir sy genade en krag wat my in staat gestel het om die tesis tot Sy eer daar te stel. Ek hoop en vertrou van ganser harte dat hierdie verhandeling in een of ander bestaande behoefte, hetsy vir die gebruik in die Katkisasieklas, Sondagskool, die Christelike Jeugvereniging en selfs die dagskool bevredigend sal voorsien.

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

Text in English / Lebowakgomo congregation is situated in the Northern Province the growth point of former Lebowa Government The study was based on the understanding the procedures and processes which were followed when legitimising the congregational secession . Secession is an act to withdraw formally from a union, especially from a religious organisation. The secession of Lebowakgomo congregation from Lerato congregation took a decade before it was implemented. The secession was delayed by technical problems such as the expulsion of the minister, the death of an eider's son, the arrival of three ministers and various interpretations of the Church Order. The Process of secession was affected by the legacy of change within the community. That is, the idea of secession was introduced to the congregation by the minister in trying to curb congregation administration problems. This process could not take off because some of the congregants had not fully conceptualised the idea. The process of secession ended into conflicts of ideology and also in the interpretation of the Church Order of which lead to additional attitudinal developments within the management structures of the NGKA. The church council of Lebowakgomo also developed an attitude against the Synodical commission which lead to the involvement of the court of law as an arbitrator. The hypothesis tested in this thesis is: "Is Lebowakgomo congregation a legitimate congregation within the structures of the NGKA?" Lebowakgomo congregation is the first to challenge a decision made by the Synod. It is the first to demand its rights through the court of law. This was a drastic change with regard to the Church history of the NGKA. Thus, this study has traced the development of Lebowakgomo secession until it was legitimised by the court of law. The main thrust of this study was to provide academic reasoning to the following questions, Is secession legitimised after being approved by: - the Church council? - the Presbytery council? - after a secession ceremony was held? - after registration by the Synodical commission secretary? - after being published in the Church news paper? The positive ruling by the court of law in legitimising Lebowakgomo congregation within the structures of the NGKA, was noted in spite of dissatisfaction expressed by some church structures and church management. This clearly indicated that the role of church managers in a changing society is one in constant metamorphosis with regard to reconstructing and developing church organisation and management. / Church History / Th. M. (Church History)