Entre 1670 et 1700, 260 protestants français fuyant les persécutions religieuses ont gagné le poste de ravitaillement créé en 1652 par la Compagnie hollandaise des Indes orientales (la VOC) au cap de Bonne-Espérance. Ces réfugiés devaient mettre en valeur des terres nouvellement colonisées et fournir des vivres aux navires de la Compagnie en transit entre l’Europe et l’Asie. La communauté huguenote est rapidement entrée en conflit avec les dirigeants locaux de la VOC dont la politique visait l’assimilation des protestants français dans la communauté hollandaise dominante. Les différends ont porté sur la gestion des propriétés foncières, sur le commerce avec les indigènes et les équipages en transit, sur l’utilisation de la langue française dans les domaines administratif et culturel, ainsi que sur l’autonomie politique de la communauté huguenote. En outre, bien qu’ils partageassent la même foi calviniste, les conditions de la pratique religieuse devaient être approuvées par les autorités du cap. [etc.] / Between 1670 and 1700, 260 French Protestants fleeing religious persecution reached the refreshment station founded in 1652 by the Dutch East India Company (VOC) at the Cape of Good Hope. The refugees’ task was to develop newly colonised land and provide supplies for the Company’s ships in transit between Europe and Asia. The Huguenot community quickly came into conflict with the VOC local authorities, who were intent on assimilating the French Protestants into the dominant Dutch community. Their disputes revolved around the land grants, trade with the indigenous people and passing ships, the use of the French language in the administrative and cultural fields, as well as self-governance of their own community. Additionally, conditions of religious practice had to be approved of by the Cape authorities, despite the fact that the French and Dutch shared the same Calvinist faith.

Thesis (M. A. (Biblical Studies)) -- University of the North, 1989 / Refer to the document

Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1995. / Includes annotated bibliographical references (leaves 163-170).

Thesis (MTech (Architectural Technology))--Cape Peninsula University of Technology, 2014. / The growth of Cape Town's northern suburbs during the first few decades of the twentieth century is closely related to the socio-economic history of local Afrikaners who, during this time, left the farms to seek employment in Cape Town's industrial areas. Most of them settled in or near these industrial areas, causing the expansion of the northern suburbs. The first railway line in Cape Town, which was inaugurated in 1862, passed through Bellville on its way from Cape Town station to its terminal point in Eersterivier. The first official station at Bellville was only built in 1882, however, and a stop in Parow only followed in 1903The first Bellville town council was established as recently as 1922 (Bergh, 2009: 5-6). This is an indication of how sparsely populated this area was at the time. The Dutch Reformed Church has traditionally played a central role in the cultural and spiritual life of Afrikaners, and consequently the establishment of Dutch Reformed churches in the northern suburbs stands in clear correlation to the growth of Afrikaner populations in these suburbs (see below). Because of the low population of the Parow and Bellville areas, Dutch Reformed Church members living there were initially part of the Cape Town congregation, and, from 1832 onward, part of the newly established Durbanville congregation. It is only in April 1900 when, in the Bellville area, numbers had increased considerably, that monthly services were held in a school building. By 1920 membership had grown so much that weekly services had to be held. In 1922 a church hall with 300 seats was inaugurated (Bergh, 2009: 7-8). Local services in Parow were only instituted in 1905, with the first church building, a Neo-Gothic structure, following in 1907. In 1917 a separate congregation was established in Parow (i.e. separate from the Durbanville mother congregation), with Bellville following suit in 1934. Goodwood congregation became independent in 1926, having separated from Parow (Van Lill, 1992: 6-9; Bergh, 2009: 8). In subsequent years, as numbers increased, numerous other congregations were established after separating from these three mother congregations, most of which built Modernist churches. The first Dutch Reformed church built in the Goodwood-Parow-Bellville area was the old Parow church. This building no longer exists, but it was built in the Neo-Gothic style which had been current throughout the 19th century, and which was still, at the beginning of the 20th century, the accepted traditional style (see Le Raux, 2008: 21). The Rondebosch Dutch Reformed church, for example, was built in this style during the last decade of the 19th century. (The southern suburbs, which include Rondebosch, had developed gradually over the previous three centuries, and by the early 20th century were well established, leaving relatively few prospects for working class Afrikaners to settle there). At the beginning of the 20th century, with the emergence of a nationalistic consciousness in the wake of the Anglo-Boer War (1899-1902), there was a fervent search for a 'true' Afrikaans church architecture. This search was lead and directed by Gerhard Moerdijk (1890-1958) and Wynand Louw (1883-1967). They emphatically rejected the Gothic style for various reasons. Firstly, because it was designed around the Roman Catholic liturgy and was therefore unsuitable for Protestant worship, and secondly, because it is historically identified with the growth and expansion of the Catholic Church and therefore also with the persecution of Protestants, including that of the Huguenots who fled to the Cape to become ancestors of many Afrikaners (Le Roux, 2008: 22). However, if this style was indeed so offensive to Huguenots because of its Catholic associations, it would possibly not have become so popular during the 19th and zo= centuries. These Neo-Gothic churches are, in fact, unmistakably Protestant in the austerity of their interiors which could not be mistaken for a Catholic Gothic church interior with its abundantly rich ornamentation and sacred imagery. Likewise, the exteriors of these Neo-Gothic churches are distinctly Protestant in their reserved use of ornamentation. Nevertheless, Gothic churches were originally designed around the Catholic liturgy and consequently their layout does not serve the Protestant liturgy well. Here Moerdijk makes a very valid point, and one which would be taken up by subsequent architects as well as writers (see Chapter Seven below). Moerdijk, in his published writings, upholds Classicism and the Renaissance as examples worthy of following (Le Roux, 2008: 22). The resulting new style which he and Louw pursued from the 1920s onwards, and which became enormously popular, is generally referred to as sentraalbou (due to its centralised floor plan) (see Le Roux, 2008: 25-28). Later writers on Afrikaner Protestant church design tend to stress the supposed Byzantine ancestry of this type of church (see below).

Made available in DSpace on 2016-03-15T19:48:49Z (GMT). No. of bitstreams: 1 Darly Gomes Silveira Filho.pdf: 3004341 bytes, checksum: db4645a8cbe184eb0e64a288edc901bd (MD5) Previous issue date: 2008-08-19 / Although the expectative common of the Christian church is the resurrection ofthe dead for the absolute redemption of those who have faith in Christ, among the catholic-roman and protestant-reformed groups there is divergence about what happens during the intermediate state. The catholic-roman has the faith in the doctrine of the purgatory and interception for the dead reason for the which pray for Mary, Jesus Christ mother s, to intercede in the hour of the death and surrenders himself to St. Joseph, the patron of the good death; he participles of the Sacrament of Eucharist, gives alms, practices mercy works, makes prayers and offers suffrage in benefit of the souls of the purgatory; he prays for souls of the dead saints intercede to him before God; he praises to the virgin Mary as the first, among the redeemed, to be resurrected among the dead s; and he practices good works to attenuate his situation in the day of the final judgment (in reason of believe that the salvation is reached by the faith in Christ and the good woks). The protestant-reformed believes that while the soul of the fair is enjoying of the communion with Christ, the heretic s soul is suffering faraway from Christ. That situation is temporary, because both wait for the resurrection of the dead and the final judgment in order to the fair can to enjoy of the salvation integrally (in the body and in the soul) and heretic can to receive the fair judgment integrally (in the body and in the soul) reason for the which doesn t intercede for the dead s (not even has the habit of visiting the graves) and nor asks for the dead saint s intercession; he doesn t practice good works with views the salvation (not even look for occasion for the good works); he doesn t practice the extreme unction (but evangelizes the dying in the bed of death); and he maintains a polarized vision of the status powder-death: heaven or hell. The protestant-reformed Christian has the firm conviction of his salvation (according to doctrine of the saint s perseverance). That is the reason for which calmly faces the mourning and the idea of his own death. / Conquanto a expectativa comum da igreja cristã seja a ressurreição dos mortos para redenção plena dos que crêem em Cristo, entre os grupos católico-romano e protestante-reformado há divergência sobre o que ocorre durante o estado intermediário. O católico-romano crê nas doutrinas do purgatório e da intercessão pelos mortos razão pela qual reza para que a Santa Maria interceda na hora da morte e entrega-se a São José, o padroeiro da boa morte; participa da eucaristia, dá esmola, pratica obras de misericórdia, faz orações e oferece sufrágios em benefício das almas no purgatório; reza para que as almas dos santos defuntos intercedam por eles diante de Deus; louva à virgem Maria como a primeira, dentre todos os remidos, a ser ressuscitada dentre os mortos; e pratica boas obras para atenuar sua situação no dia do juízo final (em razão de crerem que a salvação é alcançada pela fé em Cristo e pelas boas obras). O protestante-reformado crê que enquanto a alma do justo está gozando da comunhão com Cristo, a alma do ímpio está sofrendo afastada de Cristo. Essa situação é temporária, pois ambos aguardam a ressurreição dos mortos e julgamento final para que tanto o justo possa desfrutar da salvação integralmente (no corpo e na alma) assim como o ímpio possa receber o justo juízo integralmente (no corpo e na alma) razão pela qual não intercede pelos mortos (nem mesmo tem o hábito de visitar os túmulos) e nem pede a intercessão dos santos defuntos; não pratica boas obras com vistas à salvação (nem mesmo procura ocasião para as boas obras); não pratica a extrema unção (mas evangeliza o moribundo no leito da morte); e mantém uma visão polarizada do status pós-morte: céu ou inferno. O cristão protestante-reformado tem a firme convicção de sua salvação (conforme doutrina da perseverança dos santos). Essa é a razão pela qual enfrenta serenamente o luto e a idéia de sua própria morte.

The thesis focuses on the challenge of being church in the postsecular twenty-first century in an authentic way. A shift took place from modernity with concepts such as ʼnationalism‘ and ‗unity‘ to the fragmentation and diversity which are characteristic of the present-day postmodern world. After the Second World War the objective of the Ecumenical Movement was to promote and maintain the unity of the church. The unity of the church has been an issue from New Testament times up to the present day. How the relationship between unity and diversity was understood changed along with changing paradigms. During the first centuries of the church when the ecumenical creeds originated, the relationship between the unity and diversity of the church was interpreted in terms of two aspects, namely the unity of the canon which consists of a diversity of writings and the one Triune God who consists of a diversity of personae. This study argues that the great revolutions in North America and France were the breeding ground for concepts such as ʼnation‘ and ʼnationalism‘. During this period the unity of the church was interpreted in terms of the dominant ideology of nationalism and nation. The revolutions were also a force behind increasing secularisation and the church‘s loss of authority. In Germany the ideology of national-socialism compromised the integrity of the church. In South Africa apartheid had a similar effect. Secularisation, globalisation and fluidity seemingly threaten the unity of the present-day church. This study aims to contribute to an understanding of unity and diversity that could contribute to the integrity of the church in the third millennium without endorsing the hegemony of the authoritarian church. It attributes a positive meaning to plurality, diversity and the ecumenical movement. This is done after the model of the Cappadocian legacy which associated the immanence (being) of the Trinity with the economy (action) of the Trinity. This model provides the key for the solution to the problemstatement of this thesis. The thesis aims to argue for a correlation between, on the one hand Trinity (diversity in unity) and the ecclesiastical creed (confessing the catholicity of the one church), and on the other hand Christian values such as caritas (agapē) and communion (koinōnia). This study draws a correlation between these Christian values and notions from common law, namely dignitas (dignity) and fama (reputation). The epistemological model for describing a social Trinitarian ecclesiology is that of narrative theology. The ecclesiological model is that of ‗heterotopia‘, a Foucauldian conception of anti-binary space over against the 'utopia‘ as an illusioned space. Chapter 1 indicates the direction of the study: the ecclesiological challenge of the unity of the church amid diversity. The tension between unity and diversity is the crux interpretum of the ecclesiology. The Cappadocian legacy regarding the Trinity is explored as a possible solution. Epistemologically speaking, the approach of the study is a Reformed perspective on the human condition and the methodology is that of narrative. In Chapter 2 the narrative of the Cappadocian renaissance is discussed. The Cappadocian correlation between the immanence (being) of the Trinity and the economy (action) of the Trinity is described and the value thereof for a postmodern ecclesiology is explored. In Chapter 3 an alternative narrative for the church is sought by investigating the Catholic theologian, Edward Schillebeeckx‘s ecclesiology in terms of the concept of liquidity. His contribution was to replace the Catholic maxim extra ecclesiam nulla salus est with extra mundum nulla salus. Hereby he trandscends the boundaries of the church to include the whole world in God‘s salvation. From a postmodern perspective the question would be whether he was able to overcome the binary thinking of his time. The Netherdutch Reformed Church of Africa is described as a case in point of a church which endorses genealogy and thereby fails to transcend the binary opposition of exclusivism and inclusivity. Nationalism and racism form the ideological underpinnings of this tendency. Theoretically the confession of unity is underscored but it does not manifest in practice. Ecclesiology should overcome binary and linear thinking in order to be relevant to postmodern culture. In Chapter 4 overcoming binary and linear thinking is illustrated by the exploring the autobiography of Protestant theologian, Jürgen Moltmann, in order to ascertain to what extent narratives of inclusivity can be of value for formulating an inclusive ecclesiology for the church in a postmodern world today. Moltmann‘s ecclesiology is investigated in terms of the concept of a social Trinity. From Moltmann‘s narrative it can been seen that he was radically inclusive in practice even before theories of radical inclusivity had been formulated. However, his emphasis on eschatology and hope tends toward apocalyptic utopian thinking. In Chapter 5 Michel Foucault‘s concept of heterotopia is used to describe reconciliatory diversity, which is characteristic of an inclusive postmodern church which is a space where unity is not threatened by diversity, where the one is not afraid of the Other. In Chapter 6 the study concludes with the finding that to be church in the third millennium entails transcending linear thinking, desacralizing time and space and bidding farewell to any notion of genealogy as constitutive for 'being‘ church. The broad space where this is possible in the 'here‘ and 'now‘ is that of heterotopia. / Thesis (PhD)--University of Pretoria, 2013. / gm2013 / Dogmatics and Christian Ethics / unrestricted

If urbanization is one of the most important social realities in Africa today, it goes without saying that Christian mission must take full account of it. The church has turned her attention to African towns and cities none too soon. Her own historical and theological inclinations have led the church in the past to favour the rural areas, where success has been widely achieved. Yet the Christian enterprise in Africa is threatened by urbanization, and a half-hearted approach to the towns will not save it. The research rests upon the hypothesis that the younger churches on the African continent – especially in Southern Africa – are indeed awaking to their missionary obligation, of moving from the position of receiving churches to sending churches. Especially in the growing cities of Africa the churches need to be informed and empowered to play their part in this regard. With a proper understanding of the Biblical mandate for mission, as well as of the urban context in which the church has to function, a comprehensive strategy for mission in the cities of Africa may be developed. The congregation of the Reformed Church Tshiawelo in Soweto was used as a case study in the research. The biblical theology of urban mission was firstly attended to. The focus was on the way both the Old and the New Testaments view urban mission. From the biblical point of view, it was clear that mission of the church always concern sending. The Triune God, Father, Son and Holy Spirit, is the prime Subject of Mission (Missio Dei), sending His church into the world (missio ecclesia). The biblical theology of the city showed a negative and a positive image of the city – the city of Satan and the city of God. Jesus Christ had a great concern for the repentance of the city dwellers. He preached in cities (Mt 9:35-36), cried for the city of Jerusalem for her repentance (Lk 13:34-35), sent His disciples to preach in cities (Mt 10:5, 7, 11, 14, 23). He instructed His disciples to witness to Him from the city of Jerusalem, all Judea, Samaria, and to the end of the earth (Ac 1:8). He also showed His great concern to the seven churches resided at the seven cities of Asia Minor (Rv 2:1-3:22). Paul’s life was mainly centered on preaching, and planting churches mainly in urban areas. Cities all over the globe are growing at an astonishing rate. People are forced to migrate from rural to urban areas because of push and pull factors. Natural growth in the cities is rocketing. A third cause of urban growth is immigration. The problems that immigrants are encountering in are xenophobia and unsettlement, as recent events in South Africa demonstrated. Other vexing problems to be faced in the cities are urban poverty, prostitution, street people, HIV/AIDS, unemployment, crime, etc. The development of a comprehensive definition of mission in an urban setting is required. Christ called the church to be His witness (martyria) to the world (Ac 1:8) by proclaiming the Word of God (kerygma) to the people, by serving people (diakonia), and by entering into fellowship of love with people (koinonia). The main goal of witnessing Christ in urban areas should be the glorificatio Dei, “to glorify God”, this is the liturgical dimension. The ministry of the Reformed Church Tshiawelo (Soweto) was used to illustrate and test the above. With the co-operation of the Synod Soutpansberg, the congregation developed a comprehensive mission programme, sending and equipping their members to undertake mission campaigns, seminars and conferences. Leadership training, as well as proper budgeting form an important part of the programme. The strategies can be utilized to plant churches in metropolitan cities outside Gauteng Province, e.g Bloemfontein, Cape Town, Port Elizabeth, Pietermaritzburg, East London, Durban, Kimberley, etc. The strategies for urban church planting were grouped into four phases which are: Visionary Phase (Step 1), Planning Phase (Step 2), Preparation Phase (Step 3), and Establishment Phase (Step 4). / Thesis (PhD)--University of Pretoria, 2009. / Science of Religion and Missiology / unrestricted

At the 2007 General Synod of the Dutch Reformed Church a compromise resolution was accepted regarding homosexual members. This resolution, inter alia, requires of gay ministers to remain celibate as a prerequisite to be legitimated. This research is a qualitative inquiry to evaluate the impact which this resolution has on the lives of gay ministers and gay candidate ministers. Narrative and postfoundational perspectives were obtained by interviewing six gay ministers and/or candidate ministers as coresearchers, and also by engaging in dialogue with inter-disciplinary experts from Sociology, Psychology and Law. This research traced the history of the Resolution, while the patriarchal and heteronormative discourses underlying the formulation were discussed. These discourses still sustain the Resolution. Interwoven in the Resolution are contradictions and double standards based on prejudice, leading to discrimination against gay ministers and gay candidate ministers. A literature study on prejudice and discrimination revealed many of the negative impacts these have on people on the margins of society. A literature review on gay marriages suggested that gay unions and gay marriages were known from pre-modern times. With the changing of the socio-political climates since pre-modern times till today, attitudes towards gay unions/marriages seemed to havethat the Bible does not categorically say anything about committed, monogamous gay unions or gay marriages. The focus of this research was to determine the impacts of the Resolution on gay ministers and gay candidate ministers. From their stories certain themes revealing the impacts were co-constructed by the co-researchers and the researcher. According to a negotiated meaning-making process a fragile and incomplete understanding of the gay ministers’ and gay candidate ministers’ immense suffering due to their experience of rejection and humiliation by the DRC was formulated. This reiterated the Shame of being gay. In terms of the discrimination levelled against gay ministers, it could, according to the Constitution of South Africa, be regarded as fair. This research suggested that the fairness of the discrimination should be revisited. changed. A study of the biblical texts led to the tentative and incomplete understanding / Thesis (PhD)--University of Pretoria, 2015. / gm2015 / Practical Theology / PhD / Unrestricted

This study concluded that the Three Forms of Unity does not give the same meaning to the word “church” all the way through, since the word is used to describe both the visible and invisible sides of the church. When these different uses of the word “church” are left out of consideration in discussions concerning the church and only one of the two sides of the church is emphasised, it leads to the large degree of confusion and indistiction which these days is experienced in ecclesiastical debates. Before there can be any meaningful progress in these discussions, it is therefore necessary to establish which view of the Bible as well as concept of the church, is being taken as starting point of the discussion. Reformed academics have already done many studies concerning the Biblical usage of the word “church”. This study has taken the research a step further and shown that the use of the word “church” in the Three Forms of Unity agrees with the Biblical usage of the word. The Bible and the Three Forms of Unity mean, with the word “church”, both sides of the church of Christ. This church is on the one side invisible, seeing that is spans time and place and in doing so is the sum total of all the elect. On the other side, this church is made visible in a defined place and time and bears the stamp of its own time and culture in which it took its shape. Confusion arises when it is assumed that whatever the Bible and confessions state as indicative of the invisible church is necessarily indicative of the church`s visible side also. This is particularly valid, for example, in the doctrine concerning the attributes and characteristics of the church. This study has brought the old truths about the church from the Bible and confessions freshly to the fore in a time when very little attention is being paid to them. Yet it is precisely these truths concerning the concept of the church that can bring progress in ecclesiastical discussion. It was further demonstrated that the concept of the church held by the Afrikaans Protestant Churches stands on solid Biblical and confessional grounds. / Dissertation (MA (Research in Practical Theology))--University of Pretoria, 2007. / Practical Theology / MA / unrestricted

The Dutch Reformed Church provided the theological justification for Apartheid since 1948 and contributed to discourses of racism and cultural hegemony. In this research narrative conversations were used to confront racism prevalent among many Dutch Reformed congregants. Social discourses, created through language, marginalised and oppressed people of Colour in South Africa. In this project, narrative conversations were used to deconstruct these oppressive racial discourses. Antjie Krog's book on the Truth and Reconciliation Commission's work, Country of my skull, confronted the congregants with the painful and dehumanising effects of Apartheid. Externalising conversations assisted congregants to face their guilt and the unjust discourses trapping them. In addition, this deconstruction empowered the congregants to challenge racism and cultural hegemony by living more ethical lives. / Philosophy, Practical & Systematic Theology / M. Th. (Practical Theology (Pastoral Therapy))