Submitted in accordance with the requirements for the Degree of Master of Arts in the Faculty of Arts in the subject ETHICS at the University of Zululand, 2008. / The year 2004 marked South Africa's celebration of ten years of democracy as encapsulated by guaranteeing a better life for all. The gap between the rich and the poor as well as moral degradation challenges the euphoria of our young democracy. The South African government's commitment to non-racism, justice, democracy and non-sexism constitutes a centre of values that challenges us all to live better lives. This social-democratic society is a secular expression of a Biblical social vision. Within the juxtaposition of Theopoiitics and secularism, this research explicates the challenges of liberal and secular laws as imposed on a fervently religious country. Theopoiitics, as described as the continual interrelationship between government and church, is firmly cemented in South Africa. Nevertheless, how far would the secular, socialist-inclined government go in distancing itself from religious interference? How willing are churches to move away from a marginalised social agent to become a re-energised moral watchdog? Consequently, South Africa's transformative democracy needs to rediscover its spiritual heritage, while churches and Christianity need to invigorate Theopoiitics to participate in and guarantee the realisation of a just democratic order. This study therefore examines the level of interaction between church and state, specifically the Anglican Church and the Dutch Reformed Church. Furthermore, the degree of representation of church attendants and the electorate, as linked to transformation and their leaders in church and government respectively, are scrutinised. In conclusion, it becomes apparent that Theopoiitics will continue to play a role in the secular South Africa. Church-state relationships will be united in their shared vision of a fair, just and socio-economically viable South Africa.

In the seventeenth century, many refugees saw the United Provinces of the Netherlands as a promised land—a gathering ark, or in French, arche. In fact, Pierre Bayle called it, "la grande arche des fugitifs." This thesis shows the reception of one particular group of Protestant refugees, the Huguenots, who migrated to the Netherlands because of Catholic confessionalization in France, especially after the Revocation of the Edict of Nantes in 1685. The thesis offers two case studies—one of the acceptance of Huguenot clergymen and one of the mixed reception of refugee radical and philosopher Pierre Bayle—in order to add nuance to existing knowledge and understanding of the Huguenot diaspora, and of the nature of tolerance in the Dutch Republic, especially in regard to the Dutch Reformed Church. Dutch society, and especially the Reformed Church, welcomed the Huguenot refugees because of their similar religious beliefs and the economic and cultural benefits they brought with them. Particularly following the 1685 Revocation, refugees fleeing France settled securely in the Republic amongst the Walloons, descendants of refugees already settled there, and worshiped in prosperity and peace within the Walloon Church, a French-speaking arm of the Dutch Reformed Church. Using synodal records, this thesis examines the relationships between refugee pastors and the established Walloon leaders and finds that there was a bond of acceptance between the two groups of clergy, motivated by the desire for orthodoxy in religious belief, or in other words, by a Reformed desire for confessionalization"”more Reformed adherents also made Dutch society more Reformed. Huguenots were also able to maintain a measure of French identity while still being integrated into Dutch society. The second chapter shows the limits of Dutch tolerance by examining the Netherlandish experience of Pierre Bayle, a Huguenot refugee and philosopher. His experience was typical for a controversial philosopher and refugee in the Netherlands because he endured intolerance from certain religious authorities, but also received protection from other moderate religious officials and university and civic authorities. Bayle expressed sentiments that the Netherlands was a safe haven, or ark, for refugees, even though he endured censure from church officials. Their aims were to make the community's religious convictions more uniform, and some leaders of the Dutch Reformed Church saw Bayle's ideas as threats to that—to confessionalization. In the same vein as Benjamin Kaplan's Divided By Faith, this thesis shows that tolerance certainly existed in the Republic, but was more complicated than Bayle and others suggested. Indeed, efforts that thwarted confessionalization were met with intolerance by the Dutch Reformed Church. This thesis also contributes to Huguenot studies by discussing the relationships of refugees to their host community in the Dutch Republic.

Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: Mission work was done consecutively by two Reformed missionary enterprises in Kenya and led to the establishment of the Reformed Church of East Africa (RCEA). The Dutch Reformed Church in South Africa (DRC), which established congregations amongst South Africans who had come to Kenya from 1905 onwards, played an important role during the phase of church- planting: initially through a spontaneous congregational outreach towards the local people of western Kenya during the 1930s and subsequently through formal missionary action which began with the calling ofBB Eybers as a full-time missionary in 1944. Thus the foundations were laid for the establishment of what is today the RCEA. Before Eybers left in 1960 three congregations had come into existence under the auspices of the DRC. The second phase of the missionary endeavour began in 1961 with an agreement between the DRC and the Reformed Mission League in the Netherlands (RML) whereby the latter was asked to continue the work started by the DRC. The Reformed Church of East Africa (RCEA) was formally instituted in 1963. Despite almost a century of activities, a thorough investigation of the history of the founding of this Church has not yet been done. Due to the fact that information regarding this topic has been widely dispersed to different parts of the world, and that it was written in several languages, there is a real danger that such information may be lost or become irretrievable. Considering this situation, the aim of the study was to investigate the history of the RCEA and to determine the influence of the two missionary enterprises on the current identity of the RCEA. The mission's objectives, policies and methods implemented by the South African DRC until 1961 were compared to the objectives, policies and methods used by the Netherlands RML as from 1961 until the present day. The study then attempted to determine what effect these two enterprises with their respective and varying emphases had on the formation and development of the RCEA. An identity analysis of the RCEA was undertaken to determine the influence of the two missionary enterprises on the current identity of the RCEA. In various respects this identity reflects the influence of the DRC in South Africa and the Reformed Mission League in the Netherlands on the RCEA. It appears that the impact of the Missions is evident in a variety of aspects of the church life of the RCEA. The ecclesiastical model introduced by the DRC and continued by the RML remained dominant in the RCEA. The fundamentals of Reformed theology (sola scriptura., sola gratia, sola fide), the church concept (proclamational), the style of communication, the worship and the liturgy reflect the lasting influence of both missions on the RCEA. The findings were evaluated from a critical missiological perspective to indicate what the effect of the dual involvement of the two Missions was on the RCEA. Still, the RCEA is no carbon copy of either of these missionary enterprises. The identity of the RCEA developed within the culture and context of the people of Kenya amongst whom it was established and, as such, formed a Church unique in its own right. / AFRIKAANSE OPSOMMING: Die ontstaan van 'n inheemse gereformeerde kerk op die ewenaar, die Reformed Church of East Africa (RCEA), was die gevolg van sendingwerk wat opeenvolgend deur twee gereformeerde sendinge in Kenia gedoen is. Die Nederduits Gereformeerde Kerk in Suid-Afiika (Ned. Geref. Kerk), wat sedert die begin van die twintigste eeu gemeentes onder Suid-Afrikaners gevestig het, het 'n belangrike rol gespeel gedurende die kerkplantingsfase. Dit het aanvanklik plaasgevind deur 'n spontane gemeentelike uitreik-aksie na die plaaslike bevolking in Wes Kenia gedurende die 1930s. Dit is voortgesit deur formele sendingwerk wat in 1944 begin het toe BB Eybers as voltydse sendeling beroep is. Gedurende Eybers se dienstyd is die grondslag gele vir die kerk wat vandag bekend staan as die Reformed Church of East Africa. Voordat Eybers in 1960 weg is, het drie gemeentes onder die toesig van die Ned. Geref. Kerk ontstaan. Die tweede fase van die sendingaksie het in 1961 met 'n ooreenkoms tussen die Ned Geref. Kerk en die Gereformeerde Zendingsbond in Nederland (GZB) waartydens laasgenoemde gevra is om die werk oor te neem. Die Reformed Church of East Africa (RCEA) het in 1963 tot stand gekom. Alhoewel die vroee geskiedenis van die RCEA byna 'n eeu gelede begin het, is 'n deeglike ondersoek aangaande die ontstaan en ontwikkeling van die kerk nog nie gedoen nie. Weens die feit dat inligting oor hierdie onderwerp oor verskillende dele van die wereld verspreid is, en in verskillende tale geskryf is, bestaan die gevaar dat hierdie inligting verlore kan raak. In die lig hiervan was die doel van die studie om die geskiedenis van die RCEA na te gaan en te bepaal watter invloed die twee sendingaksies op die huidige identiteit van die RCEA gehad het. Die sendingdoelstellings, -beleid en -metodes van die Ned. Geref. Kerk tot in 1961 word vergelyk met die doelstellings, beleid en metodes van die GZB vanaf 1961 tot en met 2000. Die studie probeer bepaal watter effek die twee sendingaksies met hul onderskeie aksente op die ontstaan en ontwikkeling van die RCEA, gehad het. Die bevindinge is geevalueer vanuit 'n kritiese missiologiese perspektief. Dit was nodig om 'n identiteitsanalise van die RCEA te doen ten einde die invloed van beide die Ned. Geref. Kerk in Suid-Afrika en die Gereformeerde Zendingsbond in Nederland op die kerk te bepaal. Die navorsing het getoon dat die impak van die twee sendingaksies die identiteit van die RCEA inderdaad in 'n groot mate bepaal het. Die ekklesiologiese model wat eie is aan die Ned. Geref. Kerk en deur die GZB voortgesit is, is ook kenmerkend van die identiteit van die RCEA vandag. Die grondslae van die Reformasie (sola scriptura, sola gratia, sola fide), die kerkbegrip (verkondigingsmodel), die kommunikasiestyl, die erediens en die liturgie weerspieel die voortgaande invloed van beide sendingaksies op die RCEA. Hierdie bevindige is geevalueer vanuit 'n krities-rnissiologiese perspektief om aan te to on wat die effek van die invloed van die sendingaksies op die RCEA was. Nogtans is die RCEA nie 'n blote deurslag kopie van een of beide van hierdie sendingaksies nie. Die identiteit van die RCEA het ontwikkel binne die kultuur en konteks van die mense van Kenia onder wie dit gevestig is. Sodoende het 'n Kerk met 'n eiesoortige karakter ontstaan.

Thesis (PhD)--Stellenbosch University, 2013. / The whole purpose of this research was to determine an appropriate approach to development in Zambia by the Reformed Church in Zambia (RCZ) under the theme: ‘A Biblical Framework for Sustainable Development in the Reformed Church in Zambia – The story of George Compound in Lusaka.’ George Compound located on the West of Matero Township, poverty manifests itself in many ways such as lack of good food, poor shelter, high illiteracy levels, lack of good road network, poor health, high crime rate, high levels of unemployment especially the youth who now spend most time drinking beer, high levels of prostitution, and poor sanitation. Holistic ministry has for some time now remained a great challenge for the church, the trend that was never the case with the early church as it took the issue of development seriously and effectively met needs of the poor and vulnerable people of that time. However, with time the church has either consciously or unconsciously allowed to be dictated by the Greek dualism theory (separating the spiritual from physical) in how to go about with ministry. This separation has taken such a long time that it has now become accepted by the church and secular world that the role of the church for humanity was only to concentrate on matters concerning spirituality, while leaving the social part to secular organisations. This is an affront to God who created humanity in His own image and likeness (Gen. 1: 26 – 29; 2: 7) and mandated to rule on His behalf; added to that it is in itself a distortion of Scriptures. Otherwise from the Biblical perspective humanity constitutes both the soul and body, thereby providing no justification for separating needs of the soul from those of the body because human life is a unit. The Scriptures have also revealed that at the time of creation, a living relationship was established between God and humanity, which includes the entire creation. The relationship between God and humanity is known as the vertical relationship (this involves worshipping God); while the relationship between humanity and the rest of the creation is known as the horizontal relationship (this involves caring for God’s creation). It is on record in the Scriptures that the good creation that was created by the good God was spoilt with the fall of humanity. It is the fall of humanity that has led to the unfortunate separation of responsibilities between the church and the secular world. It is in this context that the research wrestled with the question of how the RCZ could apply a Biblical framework for sustainable development in the country, but with particular attention to the story of George Compound in Lusaka. The researcher has argued that meaningful development will only take place when the church takes its strategic position in development and does it from the Biblical perspective that addresses humanity holistically. Development done from the Biblical perspective acknowledges God as the creator, sustainer and destiny of the whole creation and at the same time places humanity at the centre of it as the main objective. The hypothesis is based on the fact that poverty will be alleviated once the RCZ in the first place comes to terms with the reality of poverty and its impact on human life in the country, and then using its mandate to get involved in national development to transform people’s wellbeing. It is interesting that when missionaries from the Dutch Reformed Church Mission (DRCM) of the Orange Free State in South Africa started mission work in the Eastern Province of Northern Rhodesia then, they adopted a comprehensive approach to ministry and that enabled them to address both the spiritual and social needs of people. The DRCM missionaries passed on this understanding of development to the RCZ, but then one wonders why the RCZ after autonomy (self-governing) in 1966, gradually and without realising began to change its focus of doing ministry by concentrating so much on building people’s spiritual lives and neglecting their social needs. This research is challenging the RCZ to revisit its mandate for ministry which should lead to adopting the Biblical understanding for development. This kind of development is holistic in nature and results in transforming people’s living standards that are currently in deplorable condition. The research further suggests that for development to take place the RCZ needs to work towards transforming the world view of its members about poverty and development. This approach will invaluably help people gain better understanding on the actual causes and effects of poverty and what must be done to alleviate it, before reaching out in the communities.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The aim of this study is to determine if the current church order (section 67, 1998) of the Dutch Reformed Church meet the needs of the changing multireligious society in South Africa. Education has always been an instrument to guide and teach people. The Bible is clear about the important role of teaching and education of young people. It is therefore imperative for the Church to have clear guidelines about its role in providing Christian education and religious studies in schools. From the earliest days the Reformed Churches have been involved in education and had described the relationship between the Church and Education in its church orders. The comparatives research is reflected in this study. The implications of the constitutional principles dealing with "Freedom of Religion" within a multi-religious society are explored. A model for religious education is recommended. Within the constitutional provision for "freedom of association" parents have the right to choose in which religion their children be educated. It is suggested that the State should only provide the infrastructure for the education, whereas the different religious communities should have the freedom to determine the content of religious studies. No religious community should have preference/advantage over the other. There are four main roleplayers in the education arena, namely the State as infrastructure provider, the teachers as facilitators of the educational process, the Church as the proclaimer of the Word, and the parents as the primary decisionmakers and educators. In accordance with the new Constitution each roleplayer should have the freedom to express their unique input in the educational process. For the Dutch Reformed Church the ultimate authority lies in the Word of God. Therefore the implications of the Constitution and the Bill of Rights must be tested in the light of the Word of God. If there is not sufficient opportunity to proclaim the Word of God in public. schools, the Church will be obliged to assist their members to establish independent Christian schools. In the light of the changing multi-cultured and relious society, suggestions for the reformulation of church order section 67, 1998, are made. / AFRIKAANSE OPSOMMING: Hierdie studie fokus op die vraag of die huidige Kerkordelike bewoording wat die verhouding tussen Kerk en Onderwys beskryf (Kerkorde artikel 67, 1998) aan die vereistes van die tyd voldoen. Die onderwys was nog altyd 'n instrument waarmee menselewens grootliks beinvloed is. 'n Kerk wat nie daarmee rekening hou nie, bewys 'n onguns aan die samelewing, en aan die Koninkryk van God. Daar word heelwat in die Skrif gepraat oor die verantwoordelikheid van opvoeding en onderwys teenoor jongmense. 'n Kerkordelike vergestalting van Skriftuurlike konfessionele en teologiese uitgangspunte aangaande die jeug se opvoeding kan 'n bate wees in die debat oor die verhouding tussen die Kerk en Onderwys. Vir die Kerk as draer van die Woord, bepaalde waardes, etos en norme is dit belangrik om 'n spesifieke kerkorde artikel te he wat riglyne vir godsdiensonderrig en Christelike onderwys in skole bied. In die studie word aangetoon dat die Gereformeerde kerke van die vroegste tye af sterk uitsprake oor die onderwys gemaak het, en dit ook kerkordelik verwoord het. Die grondwetlike beginsel van "Vryheid van Godsdiens" binne 'n multigodsdienstige samelewing soos Suid-Afrika word ook ondersoek. Die slotsom waartoe gekom word, is dat daar in 'n diverse samelewing soos Suid-Afrika 'n veelkantige model van godsdiensonderrig ingestel behoort te word. Die grondwet maak voorsiening vir religieuse studies, maar ook vir die dogmatiese bestudering en beoefening van godsdiens in staatsondersteunde opvoedingsinstansies. Binne die "reg van vrye assosiasie" kan ouers self kies in watter godsdiens sy kind onderrig mag ontvang. Die staat behoort alleenlik die ruimte/geleentheid in staatskole te skep vir sy burgers om in vryheid godsdiens te mag beoefen. Die inhoud en wyse van aanbieding behoort aan die verskillende godsdienstige gemeenskappe oorgelaat te word. Omdat dit die Kerk se taak is om die Woord te verkondig, behoort die kerk te bepaal wat die kurrikulum van godsdiensonderrig is, en watter dogmas/waarheid verkondig moet word. In 'n sekere sin is dit 'n terugkeer na die ou gereformeerde tradisie van die sestiende eeu toe die kategetiese dogmatiese beginsels van die kerk in dagskole geleer is. Die verskil h§ egter daarin dat een godsdiens nie vandag bevoordeel word bo die ander nie, maar dat daar ruimte gemaak word vir aile godsdienste onder die "Vryheid van Godsdiens" beginsel in die grandwet van Suid-Afrika. Die rol van die Staat as ruimte-skepper vir die onderwys, die opvoedkundiges as die fasiliteerders van die onderwysgebeure, die kerk as Woordverkondiger en die ouers as prirnere opvoeders en besluitnemers lewer elkeen In unieke bydrae om die leerder op te voed in sy totale menswees. Die interpretasie van "Vryheid van Godsdiens" in die grondwet mag nie daartoe lei dat bogenoemde vier rolspelers se bydrae op enige manier aan bande gele word nie, maar moet juis aan hulle oorgelaat word. Die insette van elke ralspeler in die onderwysgebeure moet erken en gerespekteer word. Die uitdaging Ie in die hantering en bestuur van In diverse samelewing in een gemeenskaplike opvoedings- of skoolstelsel. As elkeen se rol en bydrae gesamentlik en afsonderlik helder qedefineer word, kan dit net tot voordeel van die religieuse ontwikkeling van die leerders wees. Die Nederduitse Gereformeerde Kerk buig aileen onder die gesag van Jesus Christus as die Hoof van die Kerk en Koninkryk. Die Bybel is deurslaggewend in sy lewens- en wereldsbeskouinq. Daaram behoort die implikasies van die "Grandwet van Suid-Afrika" en die "Handves van Menseregte" altyd getoets en geweeg te word in die lig van die Woord. Indien dit sou blyk dat daar nie voldoende ruimte vir Christelike opvoeding en onderwys by staatskole bestaan nie, sal dit die kerk noodsaak om sy lidmate by te staan om eie "Christelike skole" op te rig. Op hierdie wyse bly die Nederduits Gereformeerde Kerk getrau aan sy tradisie om In belydende standpunt jeens opvoeding en onderwys te handhaaf. Riglyne word gegee vir die daarstelling van In moontlike hergeformuleerde kerkorde. Sodoende word die kerk en skool se verhouding binne die multireligieuse samelewing nuut beskryf in die lig van die Woord.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The problem investigated in this thesis entails ordinance articles of the Dutch Reformed Church (1998) pertaining to the relevance of offices in the church in the modern world, and more specifically the office of the minister of the Gospel. During the past 30 years several authors doubted and questioned the authenticity of these offices as far as relevance, origin and content are concerned. Questions concerning the offices and especially the office of the minister of the Gospel, are posed because the Dutch Reformed Church ordinance is, allegedly, not based on the Scriptures and the ordinance also is accused of not providing explicit answers to these problems. The literature review clearly reveals that this questioning of the offices and more specifically the office of the minister of the Gospel, is not new in overseas literature.This tendency is also lately encountered in South Africa. The literature review also reveals that these questions are mainly driven by the authority crisis and ideologies such as pragmatism, functionalism, secularism, and post-modernism that leads to secularisation and democratisation. This fact emphasises the urgent need for the Church offices to be accounted for and investigated afresh in order to measure (test) its relation to the Biblical principles as found in the Scriptures, in the articles of faith and as they are formulated in the Dutch Reformed Church Ordinance. A large part of the study is dedicated to the investigation of the principles underlying the Church Ordinance and in chapter two an account is also given of the Scripture readings that are relevant to and justify the institution of the church offices according to the New and Old Testament. The ordinance articles pertaining to church offices, are analysed and evaluated in historical context to establish validity and to account for the natural historical development of the ordinance articles. The articles of faith to which the Dutch Reformed Church subscribes, are also scrutunized for evidence of basic Biblical principles in order to determine the extent to which these articles of faith support and are reflected in the rulings contained in the Church Ordinance. A critical, analytical, theological and historical investigation of the ordinance articles and the articles of faith reveals that they abundantly account for Christian principles and that the Dutch Reformed Church ordinance is based solidly on the Scriptures. in accepting and declaring that Jesus Christ is the Lord and Master of his church on earth, that He instituted and still maintains the church offices as instruments through which he, himself rules. Attention is also given to the need for reformulation of redundant or ambiguous articles on the order in the church regarding the clergymen preaching the Word of God. / AFRIKAANSE OPSOMMING: Die navorsingsprobleem van hierdie proefskrif is die vraag na die Skrifmatige, belydenismatige en historiese agtergronde van daardie artikels in die Kerl<orde(1998) van die Nederduitse Gereformeerde Kerk wat handel oor die bedienaar van die Woord. Die probleem het aanleiding gegee daartoe dat tersaaklike kerkorde artikels in die verband Skrifmatig, belydenismatig en histories nagegaan en geevalueer is. In die afgelope meer as dertig jaar het daar verskeie werke verskyn wat vrae vra oor die ampte in die algemeen en in die besonder oor die van bedienaar van die Woord. In die Nederduitse Gereformeerde Kerk het ook vrae ontstaan as gevolg van die Kerkorde wat sogenaamd nie voldoende uitsluitsel oor die amp van bedienaar van die Woord gee nie. Uit die literatuur oor die saak is dit duidelik dat die bevraagtekening van die ampte nie 'n nuwe tendens in die teologiese wereld is nie. Hierdie tendens het ook na Suid-Afrika versprei. Die literatuurstudie wat in hoofstuk een gedoen word, toon verder dat die vrae met betrekking tot die ampte nie geIsoleerd staan van die gesagskrisis en van ideoloqiee SOOS, pragmatisme, funksionalisme, sekularisme, sekularisering, demokratisering, en postmodernisme nie. Dit het dus noodsaaklik g8\Nord dat die ampte en in besonder die amp van bedienaar van die Woord, teen In historiese agtergrond opnuut vanuit die beginsels van die Skrif, belydenis en Kerl<ordebekyk en beoordeel word om sodoende ook rekening te hou met natuurlike historiese ontwikkeling. In hoofstuk twee word aan Skrifduidinge oor ampte in die kerk vanuit teologiese en kerl<regtelike vertrekpunte aandag gegee. In Eksegetiese studie van die Skrifgedeeltes wat betrekking het op die amp van bedienaar van die Woord, word onder meer in hoofstuk twee gedoen. Veral qeqewens uit die Nuwe Testament word bestudeer. Die Ou Testament word egter nie buite rekening gelaat nie. Die belydenisskrifte, veral die Nederlandse Geloofsbelydenis, word in hoofstuk drie ondersoek om te bepaal wat die belydenisskrifte oor die oorsprong en inhoud van die amp van bedienaar van die Woord, en ook oor die amp in die algemeen 58. In hoofstuk vier word 'n beskrywing gegee van hoe die amp histories in Gereformeerde Kerkordes verwoord is en ontwikkel het. In hoofstuk vyf volg dan 'n kritiese evaluering van die voorafgaande werk ten einde te kan beoordeel of dit wat tans in die Kerkorde van die Nederduitse Gereformeerde Kerk staan voldoen aan Skrif en belydenis, en in Iyn is met die historiese ontwikkeling van gereformeerde kerl<regeringen of dit voldoende is om antwoorde te kan bied op kontekstuele vrae. Voorts word aandag gegee aan herformulering van artikels in die Kerkorde (1998) wat betrekking het op die bedienaar van die Woord. Aspekte vir verdere navorsing word ge'identifiseeren 'n samevatting word gegee.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study is undertaken in the wake of an increase in publications on the work of the Holy Spirit, on the one hand, and Analphabetisierung, an inability to think and talk about the Spirit on the other. The study endeavours to find a theologically-responsible way of reflecting on the Spirit by specifically focussing on the German systematic theologian Michael Welker’s theology of the Spirit and by offering an in-depth analysis of this theology. Chapter I shows that the relationship between the Spirit and the Word functions as the foundation of Welker’s theology of the Spirit. At the same time the relationship between Spirit and Word serves as vital background to Welker’s theology as this realistic theology best typifies Welker’s methodology. In Chapter II, Welker’s use of the concept of “Selbstlosigkeit” serves a key to understanding his theology of the Spirit: it is argued that the Spirit is selfless. The chapter offers a detailed description and analysis of Welker’s views on the relationship between the Spirit and Chirst. In Chapter III the theologically-significant concepts “sozial”, “soziale Sphäre”, and “öffentlich” are used to further explain Welker’s theology of the Spirit. It is the Spirit who establishes a social sphere in the world, which Welker also describes as the “public person” of the Spirit. Chapter IV investigates the unique nature of this selfless and social Spirit. While the interconnectedness between the Spirit and the Son and the Spirit and the Creator has been analysed in the previous chapters, this focus shifts to what Welker attributes to the Holy Spirit in particular. The Spirit is reflected upon in light of the confession of the church of all ages to show that the self in the sphere of the Spirit becomes known by social sensitivity and self- and social criticism. In conclusion the study indicates how Welker intentionally develops his theological frame of thought on the Spirit in the light of the relationship between the respective theological frames of thought of Schleiermacher and Barth. / AFRIKAANSE OPSOMMING: Dié studie word onderneem in die gees van ‘n opbloei in die werke oor die Heilige Gees aan die een kant, en ‘n Analphabetisierung, ‘n gebrekkige vermoë om oor die Gees te dink en praat aan die ander kant, op soek na maniere om wél teologies verantwoordelik oor die Gees na te dink. Die studie fokus spesifiek op die Duitse sistematiese teoloog Michael Welker se Teologie van die Gees en wil die struktuur van dié Teologie ondersoek en in diepte ontleed. In hoofstuk I word getoon dat die verhouding tussen die Gees en die Woord as die saadbed van Welker se Teologie van die Gees gesien kan word. Hierdie agtergrond is onontbeerlik om Welker se teologie te verstaan, omdat hierdie realistiese teologie as beste tipering van sy metodologie dien. In hoofstuk II word die begrip van “Selbstlosigkeit” gebruik om hierdie Teologie van die Heilige Gees te ondersoek. Die Gees, volgens Welker, só word geargumenteer, is selfloos. In die hoofstuk word die verhouding tussen die Gees en Christus in diepte bestudeer. In hoofstuk III word die gelaaide begrippe, “sozial”, “soziale Sphäre”, en “öffentlich” gebruik om die struktuur van sy Teologie van die Heilige Gees verder te beskryf. Die Gees vestig ‘n sosiale sfeer in die wêreld, wat Welker ook beskryf as die “publieke persoon” van die Gees. In hoofstuk IV word die besondere aard van hierdie selflose en sosiale Gees dan ondersoek. Waar die interkonneksie tussen die Gees en die Seun en die Gees en die Skepper ontleed is, word in hierdie hoofstuk gefokus op dit wat Welker in besonder aan die Heilige Gees toeskryf. In die hoofstuk word die Gees in die lig van die belydenis van die kerk van alle tye en streke ondersoek, en word dit duidelik dat die self in die sfeer van die Gees geken word aan self-kritiek, sosiale sensitiwiteit, en sosiale kritiek. Ten slotte word aangedui dat en hoe Welker sy denkraamwerk oor die Gees doelbewus ontwikkel in die lig van die verhouding tussen die denkraamwerke van Schleiermacher en Barth.

Thesis (MPhil)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study determines whether media reporting has any influence on members’ image formation processes of the Dutch Reformed Church (DRC). The aim of this study was (a) to determine respondents’ attitudes towards the Church, (b) to determine respondents’ image of the Church, (c) to establish whether media reporting has any influence on members’ image formation of the DRC, and (d) to define such influence, if any. This study is based on the Integrated Communication Model for Image Formation and Projection (the IFP model) as theoretical foundation. The IFP model suggests that certain document design aspects, such as content, style, structure and graphics, may influence a company or organisation’s image. Following on the IFP model this study determined the effect that rhetorical content devices in media reports have on DRC members’ image of the Church. The rhetorical devices that were analysed are direct criticism, contrast, laden words, implication phenomena, sarcasm and insinuation. The study investigated how these rhetorical devices are employed to have a harmful effect on the image of the DRC. A total of 127 respondents, all of them DRC members, were selected from four congregations in the Boland region. The congregations are situated in Worcester (rural), Malmesbury (semi-rural), Paarl (semi-urban) and Durbanville (urban). Gender and age were incorporated as independent variables of this study. Members’ attitude and image with regard to the DRC and media reporting were determined by means of a questionnaire survey as primary methodology, while the possible influence of media reporting was established through a text analysis (rhetorical discourse analysis, or RDA) – another primary methodology. Professor Martin Kidd from Stellenbosch University’s Centre for Statistical Consultation prepared the statistical processing of the survey responses. The results are depicted by means of histograms and other statistical methods. The results show that members’ attitudes towards, and image of, the Church are less positive than what the Church may have hoped for: Members generally have a cautiously positive image of the Church. In addition, results indicate that media reporting does indeed influence the image formation processes of the DRC; that this influence is negative, and that it contributes to a less positive image of the Church. / AFRIKAANSE OPSOMMING: Hierdie studie bepaal of mediaberiggewing enige invloed op die beeldvormingsprosesse van individue van die Nederduitse Gereformeerde (NG) Kerk het. Die doel van die ondersoek was (a) om respondente se houding teenoor die Kerk te bepaal, (b) om respondente se beeld van die NG Kerk te bepaal, (c) om vas te stel of mediaberiggewing enige invloed op lidmate se beeldvormingsprosesse van die NG Kerk het, en (d) om sodanige invloed, indien enige, te omskryf. Die Geïntegreerde Kommunikasiemodel vir Beeldvorming en -projeksie, oftewel die IFPmodel (“Integrated Communication Model for Image Formation and Projection”), is die teoretiese model waarbinne die studie uitgevoer sal word. Die IFP-model beweer dat sekere dokumentontwerpaspekte, soos inhoud, styl, struktuur en grafika, ʼn instansie se beeld kan beïnvloed. Na aanleiding hiervan het dié studie dus die uitwerking van inhoudelike retoriese meganismes in mediaberigte op NG Kerk-lidmate se beeld van die Kerk bepaal. Die retoriese meganismes wat ontleed is, is direkte kritiek, kontras, gelade woorde, implikasieverskynsels, sarkasme en insinuasie. Daar is ondersoek ingestel na hoe hierdie retoriese meganismes aangewend word om die beeld van die NG Kerk negatief te beïnvloed. Altesaam 127 respondente, almal NG Kerk-lidmate, is uit vier gemeentes in die Bolandomgewing gekies. Die gemeentes is geleë in Worcester (platteland), Malmesbury (semiplatteland), in die Paarl (semistad) en Durbanville (stad). Geslag en ouderdom is as onafhanklike veranderlikes in aanmerking geneem. Lidmate se houding en beeld ten opsigte van die NG Kerk en mediaberiggewing is deur middel van ʼn vraelysondersoek as primêre metodologie bepaal, terwyl die moontlike invloed van die mediaberigte met behulp van ʼn teksanalise (retoriese diskoersanalise, of RDA) – nóg ʼn primêre metodologie – ontleed is. Prof Martin Kidd van die Universiteit Stellenbosch se Sentrum vir Statistiese Konsultasie het die vraelysantwoorde statisties verwerk. Die uitslag word met histogramme en ander statistiese metodes uitgebeeld. Die resultate toon dat lidmate se houding jeens, en beeld van, die Kerk minder positief is as wat die Kerk dalk hoop: Lidmate het in die algemeen ʼn versigtig positiewe beeld van die Kerk. Resultate suggereer voorts dat mediaberiggewing wél die beeldvormingsprosesse van die NG Kerk beïnvloed; dat sodanige invloed negatief is, en dat dit gevolglik tot ʼn minder positiewe beeld van die Kerk onder lidmate bydra.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2005. / This statement is not only the theoretical outcome of this study, but also the experience of the practical ministry of the researcher. Since the first senior pastor in the Dutch Reformed Church was appointed five years ago (in 2000), many other macro congregations followed suit. However, there was no frame of reference, theological foundation or church tradition which could provide guidelines for these newly appointed leaders. That coincided – initiated by the new political dispensation since 1994 – with huge transformation on the political, economic, social and religious scene in South Africa. That gave input to the research problem that traditional forms of leadership was insufficient in the contemporary situation of macro congregations in South Africa, and to the researcher’s hypothesis that transformation needs current and contemporary developments in leadership. In the hermeneutical process the researcher first of all listened to congregational practice and context via semi-structured interviews with five senior pastors of Dutch Reformed Churches. The outcome was that a vast amount of information regarding transformation in the communities, ministry models, leadership requirements and forms of leadership were accumulated. Although there were obvious differences, there was also a correspondence about transformation in the context, ministry- and leadership-models. The appointment of senior pastors was part of a total transformation process. This lead to an investigation of transformation in the macro context. A massive wave (tsunami) of transformation of timeframes, thinking systems, paradigms and shifts from christendom to post-christendom, modernism to post-modernism, towards globalization and information technology, and major shifts in the South African and the Dutch Reformed Church contexts (through the lenses of census 2001 and Kerkspieël 2004), were detected. The hermeneutical circle took the research to the investigation of transformation in Scriptural contexts. Many examples of transformation in the context, ministry models and leadership models were found. From Scripture it would appear that God led believing communities to react in every contemporary situation with new ministry models through the charismata, ministries and leadership functions for that situation. The study of 1 Timothy not only showed transformation in the context of the community and congregation, but especially how a new symbolic world was created through the use of the metaphor of the “household of God” so that the ministry model and leadership model were reinterpreted to suit their current situation. The researcher came to the conclusion that the appointment of senior pastors or congregational leaders in the Dutch Reformed Church was a current and contemporary answer to the demands of a time of transformation. Ultimately leadership is a contextual hermeneutical function.

Christian life today has been influenced by countless influences from the external world. Although these external factors have a significant bearing on the church of Christ, the greatest challenge however manifests itself from within the latter. Where the core doctrine of the church constitutes issues of theological and Christian importance, they seem to slowly dissipate and the practices of the secular world seem to take ownership of the church of Christ. The Reformed church has within its confines the three marks of the church whose sole purpose is to ensure that the church of God remains and continues to be the true church of Christ. These Three Marks are: (a) the proclamation of the Word; (b) the correct administration of the sacraments, and (c) the correct exercise of discipline. Among the three marks, discipline acts as a catalyst that enables the survival and proper continuance of the other two marks and thus the true church of Christ. These Three Marks prescribe the basic fundamentals of the Uniting Reformed Church in Southern Africa (URCSA) as a Reformed Church and thereby serve as a primary tool for this church. Discipline, therefore, forms an intrinsic part of this church. However, as a controlling mechanism, its influence and/or instillation appears to be neglected. This quagmire may very well be attested to the overemphasis of democracy (of/or relating to majority rule doctrine) in preference to theocracy (God as the ultimate authority in our lives), where even matters of high religious stature are being compacted to human decision-making processes. These influences needless to say are key in the regression and/or progression of Christian life and life in general. However, their inclusion within the Christian doctrine should not be cumbersome to the latter. The Christian way of life and doctrines should be holistically adhered to without fear or favour. The main purpose behind the formation of these marks by the Reformed church was to sustain the true church of Christ and the only way to ensure this sustainability, was to be consistent in exercising these marks. The church therefore has an obligation towards God and its members to be consistent in carrying out its mandate from God through the scriptures as the creator and father of the church and the world at large. The premonition that forms the basis of this research is that within the three prevalent marks of the church, there appears to be certain discrepancies in that they are not all carried out in unison and are not consistent with each other. With the over-emphasis of one above the other, the church of God could be heading towards vanity, and all its efforts could be fruitless. It is also my conviction that the starting point for rolling out these three marks lie with the leadership of the church by the General Synod, Regional Synods, Presbyteries, Ministers and their church councils. If found that any of these key adherents are not protagonists of these marks, then they would have neglected their God-entrusted responsibilities and their accountability towards the entire community of believers. It is in this regard that this research seeks to implement a litmus test of where the URCSA stands in terms of executing its mandate with relation to the three marks of the church viz; proclaiming the word, administering the sacraments and more importantly, exercising exercising discipline as these marks form the sinew that binds the entire church together. The church of Christ as an entity is engaged in service, which is not to be haphazard in nature, but must be structured. This service begins with serving God, serving one another and finally serving the world at large. This will ensure that the church of God maintains its holiness. For this holiness to be ensured, the church of God has to be open to discernment and allow God take charge of His church. Such uncertainties can be verified only by looking into discipline as the sinew that brings these three marks together. The reason for this approach is that, the first two marks are prescriptive with more parameters than discipline has, whereas discipline can be easily influenced. It is to the benefit of this task that much attention be given to discipline as the last mark of the three, as it is prone to abuse, because it relies mainly on human behaviour, attitude and/or approach to the Christian life. Therefore, the purpose of this dissertation is to outline the possible disintegration of discipline as the sinew that binds the three marks of the Reformed Church in general and URCSA in particular within the Southern Synod. important to note that discipline in the lower strata of the church is carried out religiously without question. The notion that prompted this topic is that contrarily, those who occupy the highest echelons of the church (leadership in the church, ministers and evangelists) do not appear to be enjoying the same reception regarding discipline. The challenge that faces the URCSA is how to maintain equal treatment of the three marks of the true church in a democratic society in the light of the service of God, one another and the world. / Philosophy, Practical and Systematic Theology / M. Th.(Systematic Theology)