Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007. / In the postmodern times people’s world changed a lot. A lot of sociological and ecclesiological paradigm shifts took place. These shifts weren’t limited to one area. Globalisation caused these shifts to take place the world over. During modernism the emphasis was mainly on knowledge and the cognitive aspect of man. Now the emphasis shifted to experience. The media provides in this need. Television, films and the internet are focused on giving an experience. The question is what influence these changes have on the church and what people want from the church. The answer is simple. People want an experience of God. The Dutch Reformed Church’s (DRC) emphasis on a rational understanding of God which crystalises in the preaching of the Word which takes a central role in the worship service, does not provide in people’s needs anymore and is out of touch with the experiences of everyday. The hypothesis is as follows: a rediscovery of the essence of reformed liturgy as continuing reforming liturgy has the potential to find a way between the extremes of set traditionalism and irresponsible experimenting where people of our generation can come home and find liturgical guidance for life.

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Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2007. / Abstract. Includes bibliographical references (leaves 128-134).

Made available in DSpace on 2016-03-15T19:48:54Z (GMT). No. of bitstreams: 1 Wilson de Lima Lucena.pdf: 1575186 bytes, checksum: 6c40434c027969d8f8bc0597a9286d28 (MD5) Previous issue date: 2009-08-28 / Universidade Presbiteriana Mackenzie / The Reformed Evangelical Church in Brasil in Castrolanda, object of this study, is composed in its majority, for dutches and descendants, and it demonstrates to be detainer of the religious and partner-cultural preservation of the dutch remodelled ones. The cause of dutch immigration is finds in the growth of the population, little territorial area and the consequences of World War II in the Europe and, at the same time, the easinesses of immigration offered by countries as Brazil. Having as subject of this research the Reformed Evangelical Church in Brasil in Castrolanda - Religion, education and work in a dutch colony - A case study , we demonstrate as the religiousity walked in set with this dutch ethnic group, being factor of aggregation and motivation for linguistic and cultural permanence, beyond being instrument for creation and maintenance of an educational ideal and of work, that success sufficiently gets until our days. / A presente dissertação é parte de um projeto de maior abrangência, cujo tema é a relação entre Etnia e Religião no Brasil. A Igreja Evangélica Reformada no Brasil em Castrolanda, objeto deste estudo, é composta, na sua maioria, por holandeses e descendentes, e demonstra ser detentora da preservação religiosa e sócio-cultural dos reformados holandeses. A causa da imigração holandesa se encontra no crescimento da população, pouca área territorial e as conseqüências da Segunda Guerra Mundial na Europa e, ao mesmo tempo, as facilidades de imigração oferecidas por países como o Brasil. Tendo como tema desta pesquisa Igreja Evangélica Reformada no Brasil em Castrolanda Religião, educação e trabalho em uma colônia holandesa Um estudo de caso , demonstramos como a religiosidade andou em conjunto com este grupo étnico holandês, sendo fator de agregação e motivação para permanência lingüística e cultural, além de ser instrumento para criação e manutenção de um ideal educacional e de trabalho, que obtém bastante sucesso até nossos dias.

M.A. (Anthropology) / The life conditions of the members of the Dutch Reformed Church in Africa in the rural settlement in Gazankulu are determined by a combination of processes, related to various historic events. Political and economic aims of the government formulated in a policy of separate development, led to the formation of the Gazankulu 'homeland'. The Dutch Reformed Church supported the ideology of the government and applied the same dividing principles in its missionary work. These principles contributed to the limited extend to which the missionary understood the conditions of their church members. Their efforts to address these conditions instead perpetuated the very conditions. Characteristic of the daily life of the church members was the focus of the daily activities on basic needs. The availability of and access to resources dominated these activities. The scarcity of these resources created an atmosphere of competition in the settlement which often manifested in confrontation and conflict. Life in the settlement was dominated by economic processes and social life also often had economic meaning. In spite of the daily hardships, the inhabitants were socially accommodating. The mission was not able to address these realities through their social responsibility projects. Membership of the Dutch Reformed Church in Africa had meaning in as far as the church could contribute to the satisfaction of their daily needs. Church membership in the settlement served as a means to strengthen kinship ties which were fading away in a competitive environment

The Coloured community of Southern Africa, just like other ethnic groups, has been shaped by many factors (politics, economy, secularization, etc.). This ‘otherness’ also caused God to be regarded in a unique way – his role in this world, his involvement in this community and, finally, what his church should look like and how it should function. The crux of this mini dissertation is to look specifically at this unique image of God. I humbly apologize for my use of classification and I do not want to revert to the former dispensation, but it is of the utmost importance for matters such as church union that colour and opinions be discussed. The story of the Uniting Reformed Church of Southern Africa between 1976 and 2005 has been followed in greater detail both with a church historical and autobiographical approach. Some perspectives on the future of this church are provided. / Dissertation (MDiv (Church History))--University of Pretoria, 2007. / Church History and Church Policy / unrestricted

This study was undertaken around the following problem statement: As a result of erratic pastoral care for the ministers' corps of the Dutch Reformed Church (DRC) by the denomination, ministers are often left to their own resources (to fend for themselves?) and consequently experience solitude. Because of developments in society and the church, they exist and function more and more on the periphery of the lives of people and of society. With some ministers, this results in an alienation from their calling and uncertainty about how this calling should be realised in specific circumstances and contexts. From this, the following research hypothesis was formulated: When the DRC appoints pastors pastorum as an essential component of a comprehensive and holistic approach to the pastoral care of the minister, ministers will fulfil their calling with renewed self-confidence, improved competence and greater authority. This study was approached from the methodological question: Who does what, regarding who, how, where, when, why? The DRC functions according to the presbyterial synodal system of church government. Each pastor and congregation is, although selfreliant, also part of the DRC and the Church of Christ in general. The presbyterial synodal church government system is not the only way in which the church can be managed and is also not infallible. The weaknesses in the system have a negative effect especially on pastors who have attained an exceptionally important position in the system. The system of corporate episcopes is inadequate in current circumstances.</p. Concerning episcope. The service of episcope is scripturally defined, but the nature thereof depends on place, time and circumstances. In churches with an episcopal character, the episcope are the function of the bishop and possess an individual character. A general consensus exists that these episcope can be executed in a synodal-collegial manner, OR in an episcopal-personal manner. It is not necessary to apply the service in the figure of the bishop exclusively. It is essential to supplement the system of corporative episcope in the DRC with a system of personal episcope. The function of episcope must be applied to all levels of church life. Concerning the pastor. The term pastor is preferred to that of minister or preacher. No definition is given for a pastor, but the profile of the pastor is described in terms of the triangle: person, office and profession. The calling of the pastor is considered to be fundamental to this triangle. The pastoral care of pastors comprises the totality of activities provided by the entire church in order to, by means of a personal episcope (thus officially), communicate the gospel to the pastor in all facets of his humanity and, by utilizing all possible aids, to enable the pastor to fulfill his calling with renewed self-confidence (security of identity), authority (security of office) and competence (security of profession). On the strength of this description, the following resposibility is assigned to each church assembly in the process of pastoral care of pastors: The synod functions on the level of profession and office with favourable results on the personal level of the pastor. The circuit functions on the level of mutual care among pastors. The church council and congregation function on the level of the general priesthood of believers. The pastor pastorum The ministry of the pastor pastorum should be founded upon the metaphor of the shepherd. To be able to use this nowadays, the metaphor should be deconstructed first in order to look past the various romantic portrayals thereof. Then it has to be reconstructed in order to be applicable to current circumstances. The position and profile of the pastor pastorum is pointed out. Special attention is paid to the pastor pastorum as shepherd and as person who should be able to think systemically. Empirical research <lo>The empirical investigation attempts to connect the who and the what to the where and the when.<ol> <lo><li>The empirical investigation confirms the supposition that a need exists for pastoral care among pastors.</li> <li>The pastor prefers to be pastorally cared for by the church.</li> <li>For the pastor, the receiver of the pastoral care, it is not really important which church assembly the care emanates (comes?) from. Care from a major assembly which is removed further than the regional synod from the pastor, would, however, not be effective. </li> <li>It seems that lack of a vision on the whole is a serious problem, especially in churches from the reformed tradition.</li> <li>Solutions concerning pastoral care of pastors should be directed towards the person of the pastor as well as towards the structure in which the pastor works.</li></ol> The church can and must learn from other church traditions. / Thesis (PhD)--University of Pretoria, 2008. / Practical Theology / PhD / Unrestricted

Philosophiae Doctor - PhD / The problem investigated in this study centres around two theological trends in the Dutch Reformed Church (henceforth DRC) during the period 1905-1974, namely, on the one hand, the theology of apartheid (resulting in Ras, volk en nasie en volkereverhoudinge in die lig van die Skrif(1974)), and on the other, the so-called "critical voice" in the DRC represented in the work of Ben J Marais and CF Beyers Naudé. The emphasis is on this period because it was during this period when the theological train of thought - which was initially dominant in the DRC - was repressed by a theological trend that played a significant role in die development and establishment of the theology of apartheid. In order to identify the different points of difference between the two trends, the emphasis is initially on the development and establishment of a philosophy of apartheid on the one hand and the critical voices against a theology of apartheid as represented by Marais and Naudé. The first part deals with the development in the theology of apartheid. In this first part the emphasis is on the role played by the DRC in the development of the theology of apartheid. The research will show how pragmatic / contextual factors initially played a role in the development of apartheidrelated thinking and how this thinking became theologically and ideologically legitimised in the next phase. The emphasis will fall on the role played by socio-economic and cultural political circumstances at the onset of the development of pragmatic thinking pertaining to apartheid. Subsequently the emphasis is on the next phase in the development of the theology of apartheid when apartheid was justified dogmatically/ ideologically and from the Scriptures. In this part of the thesis the emphasis is on the roles played by particular theological trends played within the DRC resulting in a shift in theological thought. The reception of these theological trends in the 1920s and 1930s within the DRC will also be examined and will show how they were eventually merged into a reformed orthodoxy, which would replace the evangelical reformed trend as the dominant one in the church. The role played by this reformed orthodoxy in the development of a theology of apartheid in the DRC will also be analysed. In the latter part of this chapter the merging ofthe pragmatic and dogmatic thinking within the DRC will be discussed. The result of this merger is set out in the DRC's Ras, volk en nasie en volkereverhoudinge in die lig van die Skrif published in 1974. Since this policy document provides a systematic summation of the theology of apartheid as it developed between 1905 and 1974, this document will form the basis of an investigation into the development and establishment of a theology of apartheid. This part of the study is essential because it provides the specific context in which the critical voice against apartheid could function. This research deals in particular with the major points of difference between apartheid thinking in the DRC on the one hand and the critical voice against it. A complete analysis of the critical voice against the theology of apartheid within the DRC is undertaken and since this research focuses on a specific form of criticism, it is necessary to look at the origin and development of that voice. The researcher will indicate to what extent this critical voice had its origin in the Old and New Testament and how it continued throughout the history of the church and was later identified in several sectors of South African society - namely in the political, economical and church sectors. The critical voice within the ecumenical movements in South Africa, the voices within the DRC family and in particular the critical voice against apartheid within the DRC will form the gist of this investigation. Other researchers have identified critical voices within the ranks of the DRC, but the emphasis in this doctoral thesis is on the criticism already expressed earlier on by Ben Marais and Beyers Naudé. The question that arises from this relates to the differences and similarities in the thinking of the apartheid theologians and the critical voices of Marais and Naudé. What makes this problematic is the fact that the parties have so much in common. During their childhoods they grew up with the same Afrikaner values of religion, culture and politics; they receive their primary and secondary education in Afrikaner schools that affirmed these values. They studied at the same university (the University of Stellenbosch) where their theological thinking was shaped in the same cultural, political and religious climate. In the School of Theology they were exposed to the same teachers and theological trends. This issue will be examined in Chapters 4 and 5 where these mutual influences will be examined respectively in the case of Marais (Chapter 4) and Naudé (Chapter 5). Their years of serving in the DRC will also be analysed. In the final instance Marais' position as professor will also be scrutinised, whereas Naudé's role in the ecumenical movement will also be looked at. The question that needs to be clarified is: How did these two figures, who represent the critical voice of reason, consciously or unconsciously, comprehend the differences in opinion between them and that of the theology of apartheid within the DRC? In the next chapter the major difference between the critical voice of Marais and Naudé respectively and that of the apartheid theologians will be identified and analysed. The documented analysis regarding the pragmaticI contextual and theological/ideological legitimising of apartheid in the DRC, the critical voice against apartheid, as well as the criticism of Marais and Naudé against apartheid thinking in the DRC will be examined in order to identify and describe such difference. A hermeneutic approach will be used to identify and analyse the differences between the two groups and to be in conjunction with theologians in the DRC. In this part of the investigation the following differences of opinion between the apartheid theologians and the critical voices of Marais and Naudé will be discussed: • The presence or absence of a historical and hermeneutic awareness; • The presence or absence of a hermeneutics of suspicion; • The different ways in which an analysis of the changing social context was made; • The differences in the selection of texts from the Scriptures used to contemplate the Christian message within their specific contexts; • The influence of the different theological traditions and the views of those concerned on the different stances taken; • The role of "interpretation" as the integration of all these variables. To summarise: Firstly, an analysis of the development of pragmatic and dogmatic ideas and practices of racial apartheid (Chapter 2). Secondly, an analysis of the critical voice - its origin, the role played by it within the Christian tradition and in particular that of Ben J Marais and C F Beyers Naudé within the DRC (Chapters 3-5). Thirdly, the results of this analysis are used to identify and describe hermeneutically the differences between the apartheid thinkers and the critical voices of the anti-apartheid thinkers exemplified by the criticism of Marais and Naudé.

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

AFRIKAANS : Heelwat artikels in dagblaaie, kerkkoerante en ander publikasies in verband met die NG Kerk skep die indruk dat die NG Kerk ‘n krisistyd beleef. Die krisisse wat aan die orde gestel word, hou onder andere verband met die volgende:<ul> <li>‘n identiteitskrisis omtrent spiritualiteit;</li> <li>onduidelikheid oor etiese kwessies;</li> <li>spanning ten opsigte van die kultuur-politieke rol van die NG Kerk en gepaardgaande konflik oor kerkhereniging; </li> <li>die neo-liberale verbruikerskultuur se uitdagings aan die NG Kerk waarop dit nie noodwendig voorbereid is nie. </li></ul> Dit is egter opmerklik dat die NG Kerk tog ook die nuwe millennium met nuwe visie en ywer benader in ‘n soeke na kontekstuele en religieuse relevansie. Daar is min twyfel dat die resente stand van die NG Kerk kompleks is. Dit kan moontlik toegeskryf word aan ‘n verskeidenheid historiese vormingsagente wat die veelvuldige en uiteenlopende kerklike fenomene ten grondslag lê. Deur die geskiedenis van die NG Kerk binne die groter konteks van die Suid-Afrikaanse geskiedenis te bestudeer, is dit moontlik om die oorsaaklike verbande en die samehang van gebeure en verskynsels te bepaal. Op hierdie wyse kan daar aan die resente situasie en konteks van die NG Kerk betekenis verleen word. Die polities-kulturele situasie in Suid-Afrika het sedert 1990 radikaal verander. Hierdie verandering het ook verskillende reaksies tot gevolg gehad. Vir sommiges is die verandering die langverwagte uitkoms van jare se politieke stryd. Vir ander het dit ‘n belewenis van onsekerheid en wanhoop gebring. Die polities-kulturele situasie is egter nie al wat verander het nie. Die verandering in Suid-Afrika word ook omvat deur veranderende sosiale denke en -gedrag. Hierdie nuwe manier van dink en doen verteenwoordig die postmoderne paradigma. Toenemende sekularisasie is ook waarneembaar. Die NG Kerk staan binne die invloedsfeer van hierdie gebeure. Die nuwe politieke en kulturele situasie het implikasies vir die identiteit van die NG Kerk. Die verandering van wêreldbeskouings bring ook uitdagings wat vormend inwerk op die selfverstaan van die NG Kerk. Die begrip wat die kerk vir die betekenis van hierdie gebeure toon, sal bepaal waartoe die NG Kerk in toekoms verander. / ENGLISH : Many newspapers, church newspapers and other publications report that a crisis is immanent in the Dutch Reformed Church today. The crisis is seen in the incidence of the following: <ul> <li>an identity crisis concerning spirituality; </li> <li>ambiguity about ethical matters;</li> <li>tension over the DR Church’s cultural and political role in South Africa as well as conflict over church unity with the members of the DRC family;</li> <li>the fact that the DR Church is caught offhanded by the challenges of the neo-liberal consumer culture. </li></ul> It must be said that despite this crisis, there are signs of the DR Church seeking contextual and religious relevance in the new millennium. There is little doubt that the recent state of affairs in the DR Church is complicated. The reason can be ascribed to a variety of historical incidents that underlie the numerous and diverse phenomena in the church. Against the background of the South African history, the history of the DR Church should be studied. This way it is possible to identify the causality and cohesion of historical events and phenomena. This process could help to give meaning to the recent situation and context of the DR Church. Since 1990 the political and cultural situation in South Africa has changed radically. People reacted differently to this change. For some it was the long-anticipated outcome of years of political struggle. For others it has brought uncertainty and despair. But this was not the only change since 1990. The change in South Africa is encompassed by a new way of social thinking and behaviour, which represents what is known as the postmodern paradigm. Secularisation of everyday life and institutions is also escalating. The DR Church stands within the sphere of influence of these phenomena. The new political and cultural situation has implications for the identity of the DR Church. The postmodern paradigm brings challenges for the way in which the DR Church understands itself as a church and its mission within the South African context. What the church in future will become, depends on the church’s comprehension of the meaning of these phenomena. / Dissertation (MA(Theology))--University of Pretoria, 2008. / Church History and Church Policy / unrestricted