AFRIKAANS: Hierdie studie is onderneem om 'n biografie daar te stel van dominee Kálmán Papp II, predikant van die Nederduitsch Hervormde Kerk van Afrika (sedert 1951) en stamvader van die familie Papp in Suid-Afrika. Daar sal uiteraard ook gekyk word na sy teologiese posisie as predikant en verkondiger van die Evangelie van die Here, Jesus Christus. Die studie val uiteen in vier hoofstukke. Die eerste hoofstuk skets die agtergronde waaruit Papp afkomstig is. Die geskiedenis, land en taal van die Hongaarse volk kom eerste aan die orde, vervolgens die geskiedenis van die Christendom en die geskiedenis en etos van die Hervormde Kerk van Hongarye, en laastens Papp se genealogiese agtergrond. Die tweede hoofstuk van hierdie studie beskryf Papp se kinder- en studentejare in Hongarye (1924-1946): sy geboorte en opwindende kleuter- en laerskooljare in Mándok, sy vaderlose hoërskooljare aan die Lévai Jószef Hervormde Gimnasium in Miskolc, sy bedrywige studentejare aan die Graaf Tissza István Universiteit in Debrecen, sy aangrypende ervarings tydens die Tweede Wêreldoorlog, en sy vertrek na Nederland vir nagraadse studie. In die derde hoofstuk word Papp se verblyf in Nederland en sy studie van bykans twee jaar (1947-1949) aan die Universiteit van Utrecht beskryf, asook sy noodgedwonge emigrasie na Suid-Afrika. Papp se interessante lewensverloop in Suid-Afrika (1949-2008) word in die laaste hoofstuk van hierdie studie, wat uit ses afdelings bestaan, beskryf. Sy aankoms en vestiging in Suid-Afrika, studentetyd aan die Univer-siteit van Pretoria, toelating tot die evangeliebediening, afloswerk as proponent en huweliksbevestiging word in die eerste vier afdelings beskryf. Die vyfde afdeling beskryf Papp se voltydse bedieningstyd van veertig jaar in die gemeente Krugersdorp (1951-1991). Hierdie afdeling beslaan die grootste gedeelte van hierdie studie en is onderverdeel in vier afdelings wat elk 'n periode van ongeveer een dekade dek. Die eerste onderafdeling dek onder andere sy ontvangs in die gemeente, die kort maar aangename tydperk van sy eerste medeleraarskap, sy eerste publikasies en openbare optredes, die vreugdevolle geboorte van sy vyf kinders, die afstigting van die gemeentes Magaliesburg in 1953 en Krugersdorp-Oos in 1954, sy toegewyde betrokkenheid by die sinodale aktiwiteite van die kerk, onbaatsugtige hulpverlening aan en bediening van die Hongaarse vlugtelinge van 1956, lojale lidmaatskap van en betrokkenheid by die Paardekraal Feeskommissie, die ywerige bevordering van ekumeniese bande en die sewentigste verjaardagviering van die gemeente Krugersdorp. Die tweede onderafdeling beskryf Papp se deernisvolle betrokken-heid by die Jac van Belkum Kinderhuis te Krugersdorp, die periode van 'n ongelukkige tweede medeleraarskap, die noodgedwonge afstigting van 'n derde gemeente (Krugersdorp-Noord), sy sterk en entoesiastiese leiding met die oprigting van 'n nuwe pastorie en inrigting van 'n kerksaal, en die vreugdevolle viering van die gemeente Krugersdorp se 75ste bestaansjaar. In die derde onderafdeling word Papp se intensiewe betrokkenheid in die gemeenskap van Krugersdorp, by name by die Sterkfontein Hospitaal en Laerskool Burgershoop, en sy geesdriftige bearbeiding van die gemeente Outjo in die destydse Suidwes-Afrika onder andere beskryf, asook die viering van sy 25ste ampsjubileum, en die legitimasie en ordening van sy twee predikanteseuns en skoondogter. Die vierde onderafdeling dek onder andere die geboorte van Papp se eerste kleinkinders, sy aktiewe betrokkenheid by die 1983 Bybelfees en die ontvangs van verskeie familielede, gaste en besoekers uit die buiteland. Verskeie hoogtepunte in Papp se lewe word ook in hierdie onderafdeling beskrywe - sy amnestie, die eeufees van die gemeente Krugersdorp, wat met sy emeritaat saamgeval het, en die verskyning van Papp se gedenkalbum oor die geskiedenis van die gemeente Krugersdorp. Verskeie terugslae in Papp se lewe word ook in hierdie afdeling beskryf - die persoonlike probleme en egskeidings van sy kinders en die dood van verskeie familielede en vriende. Die laaste afdeling van hierdie studie beskryf Papp se aftreejare (1992-2008) - sewentien jare waarin verskeie hoogtepunte en terugslae mekaar voortdurend afgewissel het. Onder die hoogtepunte tel Papp se prominente deelname aan die Paardekraal Geloftefees, die erkenning van sy dienswerk aan die gemeenskap van Krugersdorp, die hertoelating van sy oudste seun en skoondogter as predikante, drie reise na Hongarye, die viering van sy tagtigste verjaardag, goue bruilof en 50ste ampsjubileum, en die toekenning van 'n ereprofessoraat. Onder die terugslae tel verskeie operasies en die tragiese dood van sy derde seun. Die studie word afgesluit met 'n samevattende teologiese evaluasie en ‘n waarderende beskrywing van Papp se sonderlinge gawes en unieke persoonlikheid. ENGLISH: The purpose of this study has been to compile a biography of the Reverend Kálmán Papp II, minister of the Nederduitsch Hervormde Kerk van Afrika (since 1951) and progenitor of the Papp family in South Africa. Naturally his theological position as minister and preacher of the gospel of the Lord, Jesus Christ, will be looked at. The study consists of four chapters. In the first chapter, which deals with Papp's historical backgrounds, the history, land and language of the Hungarian nation, the history and ethos of the Reformed Church of Hungary, and the history of Papp's forefathers, with specific reference to the ministers of religion, are dealt with briefly. In more detail, the second chapter describes Papp's childhood and student years in Hungary (1924-1946): his exciting toddler and primary school years in Mándok, his fatherless high school years at the Lévai Jószef Gymnasium in Miskolc, his bustling student years at the Count Tissza István University of Debrecen, his gripping experiences during World War II, and his departure to the Netherlands for post graduate study. Papp's residence in the Netherlands, his two years at the University of Utrecht (1947-1949) and his hasty emigration to South Africa, are dealt with in chapter three. In the last chapter of this study, which consists of six sections, Papp’s interesting course of life in South Africa (1949-2008) is described. His arrival and settling in South Africa, student years at the University of Pretoria, admission to the ministry, temporary service as a candidate minister, and his marriage, are described in the first four sections. The fifth section deals with Papp's ministry of forty uninterrupted years in the Krugersdorp congregation of the Nederduitsch Hervormde Kerk (1951-1991). This section forms the main part of this study and is subdivided into four subsections, each covering a period of approximately one decade. The first subsection covers Papp's reception in the congregation, the short but fulfilling period of his first joint ministry, his first publications and public appearances, the birth of his children, the formation of two new congregations (Magaliesburg in 1953 and Krugersdorp-Oos in 1954), his dedicated involvement in synodical activities of the church, unselfish assistance and support to the Hungarian refugees of 1956, the loyalty portrayed in his involvement in the cultural life of Krugersdorp, his diligent promotion of ecumenical relations and his part in the seventieth anniversary of the Krugersdorp congregation. The second subsection describes Papp's sympathetic involvement with the Jac van Belkum orphanage in Krugersdorp, the period of an unhappy second joint ministry in the congregation, the compelled forming in 1964 of a third new congregation (Krugersdorp-Noord) Papp's strong and enthusiastic guidance in the building of a new parsonage and the transformation of an old abattoir into a church hall, as well as the celebration of the seventy-fifth anniversary of his congregation. In the third subsection Papp's intense involvement in the community life of Krugersdorp, more specifically with the Sterkfontein Psychiatric Hospital and Burgershoop Primary School, and his zealous work in the church's Outjo congregation in the former South West Africa are dealt with. Then there are also referred to the celebration of his twenty-fifth year in the ministry and the ordination of two of his sons and his daughter in law. The fourth subsection covers the birth of Papp's first grandchildren, his active involvement in the Bible Festival of 1983, and the reception and accommodation of various family members, guests and visitors from abroad. Several high lights of his life are also described in this section: his amnesty, the centenary celebrations of his congregation, which coincided with his retirement, and the publication of his album on the history of the Krugersdorp congregation. However, several set backs in Papp's life are also described in this section - the personal problems of his children, the failure of the marriages of both of his sons in ministry and the passing away of various family members and friends. The last section of this study describes Papp's seventeen years after retirement (1992-2008) - years in which several high lights and set backs occurred. Amongst the high lights were Papp's prominent part in the Day of the Covenant celebrations at Paardekraal, the acknowledgement of his service to the community of Krugersdorp, the re-admission of his eldest son and daughter in law into the ministry, three trips to Hungary, the celebration of his eightieth birthday, his fiftieth wedding anniversary and his fiftieth year in office as a church minister, and last but not the least, the conferment of a honorary professorate. Amongst the set backs were several illnesses and surgeries, and worst of all, the tragic death of his third son. The study concludes with a summarized theological evaluation and an appreciative description of Papp's exceptional gifts and unique personality. / Thesis (PhD)--University of Pretoria, 2010. / Church History and Church Policy / unrestricted

Text in Afrikaans / Die lied en musiekinstrumente speel 'n baie belangrike rol in die Bybel. Die Moseslied (Eks 15) word in die Psalms aangehaal en kulmineer in die 11 nuwe 11 lied van Openbaring - die lied van die "nuwe" hemel en die 11 nuwe 11 aarde wat verlostes saam sal sing. Die brandende vraag wat "reg" of hoegenaamd standpunt ingeneem moet perspektief (die Woord van God) "verkeerd" is en of daar word, word uit 'n Bybelse beantwoord, gegrond op die beginsel van die Reformasie: ecclessia reformata semper reformandum. Die geskiedenis van die lied van die vroee kerk tot by die Ref ormasie word kursories behandel. Die lied wat in die geskiedenis uit die mond van die gelowige, die lidmaat gehaal is en aan die priesters oorgelaat is, word deur Luther weer teruggeplaas in die mond van die gelowige. Dit blyk dat Calvyn, tsv die Ref ormasie slagspreuk, in sommige aspekte van sy beskouing van die kerklied, steeds 'n Roomse standpunt bly handhaaf en net tot by die vroee kerk "gereformeer" het. Slegs sgn "heilige" liedere, direk uit die Bybel, musiek sender instrumentale begeleiding, kon gebruik word. Saam met ons voorsate, wat van oa Nederland gekom het, het ons liederebundels gekom. Van Riebeeck het met die Datheense Psalter (die amptelike Nederlandse kerklied) wat later deur die 1805- "Evangelische Gezangen" aangevul is, geland. Agv die "cuius regio eius religio"-beginsel het die Hollandse kerklied voorkeur bo Lutherse ea kerkliedere gekry. Die 1805-"Evangelische Gezangen", alhoewel dit hartlik verwelkom is, het gelei tot misnoee in Colesberg en later in Rustenburg, wat op sy beurt gelei het tot kerkskeuring. Die "Evangelische Gezangen" was ook, naas die Bybel en die Psalmboek die metgesel van die Trekkers, kommandolede (Anglo-Boereoorlog) en die krygsgevangenes in die konsentrasie- en krygsgevangenekampe. In die kampe was daar baie tyd vir die sing en skep van gewyde liedere. Nie-goedgekeurde bundels en die vertaling van die Bybel in Afrikaans (1933) het aanleiding gegee dat liederebundels hersien moes word. Die 1937 (Totius-beryming), die 1944 Gesangboek, die 76/78-Psalmboek en die 1978 Gesangboek was die resultaat. 'n Dualistiese standpunt, dat sekere liedere geskik is vir kerkgebruik en ander slegs vir buite-kerkgebruik (die 1984- Jeugsangbundel) het aanleiding gegee tot die publikasie van SOM en Jeugsangbundel 2, 1993. Huidig gebruik talle gemeentes 'eie' bundels tsv sinodale besluite dat slegs SOM en JSB2 naas die Psalm- en Gesangboek gebruik mag word. Die verskyning van die Proefsangbundel 1998 (IKSA) lei 'n nuwe fase van die kerklied in SA in as die Ned Herv Kerk ook begin om "nuwe" liedere op die proef te stel. Vos, Strydom, Huisamen, Konig, Kloppers, ea het in resente jare evaluerings oor die kerklied gedoen. Die "ou", die "nuwe" en die kontemporere kerklied (veral met verwysing na die NG Kerk) m6et almal plek kry in die musiekskat van die 21ste eeu. / The hymn and musical instruments play a cardinal role in the Bible. The Song of Moses (Ex 15) is used in Psalms and in Revelation 15:3. The question with regards to what is acceptable and unacceptable and whether it is at all imperative to take a defendant stance, is clarified from a Biblical point of view. It is based on the Reformation-principle: ecclesia reformata semper reformandum. The History of the 'Song' Hymn in the early church up to the Reformation is shortly mentioned. The "songs" (Hymns) of the believer were in the course of history transferred to the priests and were only in the Reformation once again bestowed on the believer by Luther. It would appear that Calvin, despite the slogans of the Reformation continued to postulate a Catholic point of view with regard to the Hymns and that the Reformation was restricted to the early church. Only socalled holy songs, direct from the Bible and songs without instruments/accompaniment could be usedo The collection of 'songs' (Hymns) of the Dutch Reformed Church is an inheritance from the Netherlands. It was Van Riebeeck who brought in the ''Datheense Psalter'' . Later, the 1805 - "Evangelishe Gezangen" were added to it. Owing to the cuius regio eius religio-principle, the Dutch Church Hymn was given preverance. Although heartily welcomed, the "1805-Evangelische Gezangen" lead to a split in the Church. The "Evangelische Gezangen" (Hymns), and the Psalmbook were used by the 'Trekkers' , the 'Kommando' s' , (Anglo Boer war) and in the Consentration and prisoners of war camps. In the camps was ample time for singing and composing new sacred songs. 'Non-approved' song books and the translation of the Bible in Afrikaans (1933) gave rise to the birth of various Hymn and Psalter books. Youth Praise and Worship books were also published. The Dutch Reformed Church opinion that certain songs in the formal Church inappropriate and should gatherings. struggles with the dualistic are suitable for worshipping service while other are only be used at informal / Theology / D.Th. (Theology)

Text in Afrikaans / Die lied en musiekinstrumente speel 'n baie belangrike rol in die Bybel. Die Moseslied (Eks 15) word in die Psalms aangehaal en kulmineer in die 11 nuwe 11 lied van Openbaring - die lied van die "nuwe" hemel en die 11 nuwe 11 aarde wat verlostes saam sal sing. Die brandende vraag wat "reg" of hoegenaamd standpunt ingeneem moet perspektief (die Woord van God) "verkeerd" is en of daar word, word uit 'n Bybelse beantwoord, gegrond op die beginsel van die Reformasie: ecclessia reformata semper reformandum. Die geskiedenis van die lied van die vroee kerk tot by die Ref ormasie word kursories behandel. Die lied wat in die geskiedenis uit die mond van die gelowige, die lidmaat gehaal is en aan die priesters oorgelaat is, word deur Luther weer teruggeplaas in die mond van die gelowige. Dit blyk dat Calvyn, tsv die Ref ormasie slagspreuk, in sommige aspekte van sy beskouing van die kerklied, steeds 'n Roomse standpunt bly handhaaf en net tot by die vroee kerk "gereformeer" het. Slegs sgn "heilige" liedere, direk uit die Bybel, musiek sender instrumentale begeleiding, kon gebruik word. Saam met ons voorsate, wat van oa Nederland gekom het, het ons liederebundels gekom. Van Riebeeck het met die Datheense Psalter (die amptelike Nederlandse kerklied) wat later deur die 1805- "Evangelische Gezangen" aangevul is, geland. Agv die "cuius regio eius religio"-beginsel het die Hollandse kerklied voorkeur bo Lutherse ea kerkliedere gekry. Die 1805-"Evangelische Gezangen", alhoewel dit hartlik verwelkom is, het gelei tot misnoee in Colesberg en later in Rustenburg, wat op sy beurt gelei het tot kerkskeuring. Die "Evangelische Gezangen" was ook, naas die Bybel en die Psalmboek die metgesel van die Trekkers, kommandolede (Anglo-Boereoorlog) en die krygsgevangenes in die konsentrasie- en krygsgevangenekampe. In die kampe was daar baie tyd vir die sing en skep van gewyde liedere. Nie-goedgekeurde bundels en die vertaling van die Bybel in Afrikaans (1933) het aanleiding gegee dat liederebundels hersien moes word. Die 1937 (Totius-beryming), die 1944 Gesangboek, die 76/78-Psalmboek en die 1978 Gesangboek was die resultaat. 'n Dualistiese standpunt, dat sekere liedere geskik is vir kerkgebruik en ander slegs vir buite-kerkgebruik (die 1984- Jeugsangbundel) het aanleiding gegee tot die publikasie van SOM en Jeugsangbundel 2, 1993. Huidig gebruik talle gemeentes 'eie' bundels tsv sinodale besluite dat slegs SOM en JSB2 naas die Psalm- en Gesangboek gebruik mag word. Die verskyning van die Proefsangbundel 1998 (IKSA) lei 'n nuwe fase van die kerklied in SA in as die Ned Herv Kerk ook begin om "nuwe" liedere op die proef te stel. Vos, Strydom, Huisamen, Konig, Kloppers, ea het in resente jare evaluerings oor die kerklied gedoen. Die "ou", die "nuwe" en die kontemporere kerklied (veral met verwysing na die NG Kerk) m6et almal plek kry in die musiekskat van die 21ste eeu. / The hymn and musical instruments play a cardinal role in the Bible. The Song of Moses (Ex 15) is used in Psalms and in Revelation 15:3. The question with regards to what is acceptable and unacceptable and whether it is at all imperative to take a defendant stance, is clarified from a Biblical point of view. It is based on the Reformation-principle: ecclesia reformata semper reformandum. The History of the 'Song' Hymn in the early church up to the Reformation is shortly mentioned. The "songs" (Hymns) of the believer were in the course of history transferred to the priests and were only in the Reformation once again bestowed on the believer by Luther. It would appear that Calvin, despite the slogans of the Reformation continued to postulate a Catholic point of view with regard to the Hymns and that the Reformation was restricted to the early church. Only socalled holy songs, direct from the Bible and songs without instruments/accompaniment could be usedo The collection of 'songs' (Hymns) of the Dutch Reformed Church is an inheritance from the Netherlands. It was Van Riebeeck who brought in the ''Datheense Psalter'' . Later, the 1805 - "Evangelishe Gezangen" were added to it. Owing to the cuius regio eius religio-principle, the Dutch Church Hymn was given preverance. Although heartily welcomed, the "1805-Evangelische Gezangen" lead to a split in the Church. The "Evangelische Gezangen" (Hymns), and the Psalmbook were used by the 'Trekkers' , the 'Kommando' s' , (Anglo Boer war) and in the Consentration and prisoners of war camps. In the camps was ample time for singing and composing new sacred songs. 'Non-approved' song books and the translation of the Bible in Afrikaans (1933) gave rise to the birth of various Hymn and Psalter books. Youth Praise and Worship books were also published. The Dutch Reformed Church opinion that certain songs in the formal Church inappropriate and should gatherings. struggles with the dualistic are suitable for worshipping service while other are only be used at informal / Theology / D.Th. (Theology)

Text in Afrikaans / The central focus of this study is the church involvement of young adult members. Following an introductory chapter in which the research methodology and modus operandi are being explained, a discussion, in the light of recent literature, is devoted to young adults as a unique generation of our time, shaped within a particular social context; their specific characteristics and spiritual needs; and possible reasons for their very slight involvement with the church (chapter 2). In chapter 3, the empirical survey, conducted by means of questionnaires and structured interviews within the Uniting Reformed Church's Circuit of Wellington, is described and the results interpreted. In chapter 4, certain conclusions are drawn. The indication from the literature reviewed, that young adults are mainly uninvolved with the church, was empirically confirmed. Finally, recommendations are made and guidelines given, aimed at a more effective ministry to the young adult member of the church. / Religious Studies & Arabic / M. Diac. (Youth Work)

This dissertation describes efforts to facilitate participation in deconstructing gay discourse in the Dutch Reformed Church (DRC). Gay discourse is challenged through the sharing of gay Christians' stories. While serving on the task team on homosexuality of the General Synod of the DRC a DVD on which gay people share their stories was produced and employed in order to facilitate participation. In reflecting on my research journey I have learnt that participation, prejudice, dogma and context as dimensions of gay discourse lie on a continuum. These dimensions, and the two extreme positions on the continuum: radical exclusion/antagonist and radical inclusion/protagonist, are represented in my model of deconstructing gay discourse. In the process of discourse change, various positions on the continuum become possible. Shifts happened in the task team and General Synod (DRC), resulting in a more gay inclusive decision on the position of gay people in the DRC. / Practical Theology / M. Th. (Practical Theology)

Dutch text with Dutch and English summaries / The main question is whether prophecy is still possible in our time. Reformed theology taught for centuries that with the closing of the canon prophecy came to an end. Prophecy since then was equated with the proclamation of the Word of God. Is such a viewpoint correct? Is the church not obliged to test any prophecy against given meaningful biblical criteria? In the forties of the 20th century the Reformed minister A.A. Leenhouts had a prophecy which he reckoned would have shone light on the world around him. He repeatedly asked for the prophecy to be tested which in fact did not happen. Leenhouts finally found himself outside the Reformed church. In this study it is firstly investigated whether prophecy is still possible after the conclusion of the biblical canon, secondly, how the prophecies people receive are to be tested, and thirdly what are the criteria we have to employ regarding the phenomenon of prophecy. In this regard the prophecy of Leenhouts is also scrutinised and tested. During this study I encountered within Reformed theology an increasing number of theologians who regard prophecy still possible after the conclusion of the canon. Amongst them is professor E. van Niekerk from South Africa. The Dutch Rev W. Smouter is suprisingly close to his views. In this study it is investigated who Leenhouts was, in which situation he received his prophecy, how these words fitted into his time and what the reaction of others was on his prophecy. Before the prophecy of Leenhouts is tested his prophecy is materially compared to the views of others, especially in regard to the nation of Israel and the return of Christ. His views are also compared with representatives of the Reformed tradition, the Enlightenment and Dispensationalism. Leenhouts prophecy is also tested with the criteria the General Synod of the Reformed Churches in the Netherlands has devised for prophecy. Besides, we add the following criteria: whether the prophecy of Leenhouts throws new light on the Bible and whether in Van Niekerk’s view God’s Spirit is really busy writing a Third Testament in cooperation with us in the present era. / De grote vraag is nu of er nog profetie mogelijk is in onze tijd. De Gereformeerde theologie heeft eeuwen geleerd dat met het sluiten van de Kanon, de gave van profetie ten einde is. Profetie zou nu zijn de verkondiging van Gods Woord. Klopt dit en is de kerk niet verplicht een profetie te toetsen aan de daarvoor gegeven bijbelse criteria? In de veertiger jaren van de 20e eeuw kreeg de Gereformeerde dominee A.A. Leenhouts een profetie over dingen die volgens hem licht wierpen over de wereld en de situatie van zijn dagen. Deze predikant heeft vaak gevraagd om zijn profetie te toetsen. Dat is niet gebeurd en tenslotte is de man buiten het kerkverband geraakt. In deze studie wordt allereerst nagegaan of er na het sluiten van de Kanon nog profetie mogelijk is. In de tweede plaats hoe een ontvangen profetie getoetst kan worden en in de derde plaats wat de criteria zijn om zo'n profetie te toetsen. Tevens wordt de profetie van Leenhouts besproken en getoetst. Tijdens deze studie ontmoette ik binnen de eigen Gereformeerde theologie een groeiend aantal theologen, dat na het sluiten van de Kanon nog w£l profetie mogelijk achten. Tot hen behoort wel heel speciaal Professor E. van Niekerk uit Zuid-Afrika. Verrassend nauw sluit hierbij aan de Nederlandse Ds. W. Smouter. In deze studie bekijken we eerst wie Leenhouts was, in wat voor situatie hij zijn profetie ontving, hoe deze woorden pasten in zijn tijd en hoe de reactie van anderen er op was, Voordat we de profetie van Leenhouts daarop gaan toetsen, vergelijken we zijn profetie inhoudelijk met de zienswijzen van anderen, speciaal met het oog op Israel en de wederkomst. We vergelijken hem verder met vertegenwoordigers van de Gereformeerde traditie, de kring van de Verlichting en de Bedelingenleer. Daarna toetsen we de profetie van Leenhouts aan de hand van de door de Generale Synode van de Gereformeerde Kerken in Nederland hiervoor aangereikte criteria. Tevens voegen we de criteria toe: of de profetie van Leenhouts echt nieuw licht op de Bijbel werpt 6n of Gods Gees in samewerking met ons naar de zienswijze van Van Niekerk op dit moment echt een Derde Testament aan het schrijven is. / Systematic Theology & Theological Ethics / D. Th.(Systematic Theology)

This history which spans the period 1836 -1995, gives a picture of the Dutch Reformed Church in Zimbabwe which evolved from the missionary endeavour of the mother church in South Africa into an independent autonomous church. It is a story of Dutch (Afrikaner) piety in which the most important components are evangelisation, education and language, the whole of which was, and is still, influenced by the evangelical piety of Andrew Murray. With regard to the education of their children, the Dutch Reformed members believed that Christian education in the mother tongue was the ideal. This world view, together with the Protestant principle, that people should read and interpret Scripture for themselves, resulted in the establishment of three churches in Zimbabwe. Firstly, the Dutch Reformed Church (Synod of Central Africa), that ministers to the Afrikaans and English members of all races. Secondly, the Reformed Church of Zimbabwe that ministers to the Shona people, and thirdly the Church of Central Africa Presbyterian (Synod Malawi) that ministers to the migrant workers from Malawi. Of the three components in Dutch piety, evangelisation is regarded by the members as the most important in their missionary endeavour. This is the search for a contextual identity and illustrates how the Afrikaners in Zimbabwe experienced the reality of God in their lives. It is also a description of the interaction of the Dutch Reformed Church in Zimbabwe with the society in which it found itself. This interaction is observed to be of four types, namely, public witness, social upliftment and empowerment, the increase of social strength and the establishment of the community. / Church History

Text in Afrikaans / Summaries in English and Afrikaans / eeue is dit in die kerk verwaarloos omdat die kerk dikwels staatskerk was en gemeentelede vanwee die ampshieragie in die kerk as minderwaardig beskou is en gevolglik passief geraak het. Selfs na die Hervorming het gemeentestrukture nie so verander dat gemeentelede aangemoedig is om God se priesters in die wereld te wees nie. In die Ned Geref Kerk is dit ook die geval. Tot en met die eerste demokratiese verkiesing in Suid-Afrika in 1994, was daar 'n intieme band tussen die kerk en die staat en tot nou toe nog, is dit 'n kerk met 'n baie sterk ampshierargie. Die gevolg is dat gelowiges nie deur die tipiese gemeentestruktuur in die kerk aangemoedig word om God se priesters in die wereld te wees nie, maar eerder om die gemeente te konserveer en te bewaar. Suid-Afrika met sy lae produktiwiteitsyfer en buitengewone hoe misdaadsyfer sou vandag baie beter daaraan toe gewees het as getowiges binne die Ned Geref Kerk oor die jare heen deur die gemeentestruktuur aangemoedig is om as God se verteenwoordigers in die samelewing op te tree.wereld op te tree, is dit nodig dat gemeentes vanuit die perspektief van die algemene priesterskap van die gelowige, nuut gestruktureer word. Hiervoor is 'n teorie en 'n ekklesiologiese model vir die algemene priesterskap van die gelowige nodig. In hierdie studie word nie net alleen so 'n teorie en model ontwikkel nie, maar word ook aangedui hoe hierdie model reeds binne 'n gemeente in die Ned Geref Kerk toegepas is. maak om op die wereld in plaas van op die konservering en bewaring van die gemeente te fokus. Die studie word afgesluit met die hoop dat gemeentes krities sal reflekteer oor die algemene priesterskap van gelowiges en sal oorweeg om te herstruktureer sodat iets van die algemene priesterskap van die gelowige in die toekoms tot sy reg sal kom. / The general priesthood of the believer is emphasised in the Bible. But the church has neglected it through the ages because the church often was a state church and church members were regarded as inferior and became passive due to the official hierarchy in the church. extent as to encourage church members to function as God's priests in the world. This is also the case in the Dutch Reformed Church. Up to the first democratic election in South Africa in 1994 there was an intimate bond between this church and the state, and to this day the Dutch Reformed Church has a very strong official hierarchy. Consequently the typical congregational structure of the church does not encourage church members to function as God's priests in the world but rather to conserve and preserve the congregation. South Africa, with its low rate of productivity and exceptionally high crime rate, would have been much better off today if the congregational structures had over the years encouraged believers in the Dutch Reformed Church to act as God's representatives in society. Should congregations wish to encourage their members to act as God's priests in the world, it will be necessary to restructure themselves from the perspective of the general priesthood of believers. Such theory and model are developed in this study. It is also shown how such a model has already been applied in a congregation of the Dutch Reformed Church. The study divides the ministerial responsibility of the believer into two categories, namely internal and external responsibility. This division enables congregations to focus on the world in stead of the conservation and preservation of the congregation as such. The study is concluded in the hope that congregations will take a critical look at the general priesthood of believers and will consider restructuring themselves so that individual believers will embrace their general priesthood in future. / D.Th.(Practical Theology)

This dissertation is a biography of Beyers Naude, from his birth in 1915 . until 1977, focusing attention on the period 1963 to 1977, when he was director of the Christian Institute. The study examines how Naude, whose father championed Afrikaans, became a leading minister in the Dutch Reformed Church (DRC). It examines the challenges which confronted Naude over the DRC's support fqr apartheid. The dissertation documents the factors that led Naude to reject apartheid and clash with the DRC, the Broederbond and the National Party government, culminating in his banning in 1977. It assesses the contribution he made to debates on apartheid in church and political circles and explains how he increasingly supported black initiatives to end white rule. The dissertation shows that Naude's background and leadership qualities enabled him to have an impact on the church and political scene as apartheid became a burning issue at home and abroad. / History / M.A. (History)

Text in Afrikaans / Dr. J D Vorster het gedurende sy bedieningstyd in die N.G.Kerk [1935-1978] ontwikkel en gegroei tot 'n invloedryke kerkleier. Die faktore en omstanighede wat tot sy vorming bygedra het is die onderwerp van hierdie studie. Die f eit dat hy in die Stormberge gebore en getoe is asook .karaktereienskappe wat hy van sy voorsate geerf het, was belangrike komponente in sy vorming. Boustene soos godsdiens en volksliefde het in sy ouerhuis die grondslag gele vir sy teologiese beskouings wat op universiteit ontwikkel het. Sedert 1935 is hy in die bediening verder gevorm deur pastorale werk, kerklike vergaderings en briefwisselings. Kulturele en politieke betrokkenheid asook gevangenisstraf het horn bekend gemaak en gebrei. 'n Doktorsgraad in die Kerkreg was verder die regte skoling vir die amp va.n Aktuarius - 'n pos wat met soveel deeglikheid uitgevoer is dat hy later as kerkleier erken is met sy verkiesing as Moderator. / During his ministry in the D.R.Church, dr.J D Vorster developed and grew to become an influential church leader. The subject of this study is the factors and circumstances which contributed to his forming. The fact that he was born and bred in the Stormberge as well as the characteristics he inherited from his ancestors were important components in his forming. Building stones such as religion and nationalism in his parents home laid the .foundation of his theological views which developed at university. He was further formed in his ministry through pastoral work, church meetings and correspondence. Cultural and political participation as well as imprisonment made him well-known and tough. His doctorate in church law put him on the right track for the post of Actuary - an off ice which he filled with so much efficiency that his leadership in the church was recognised with his election as Moderator. / Christian Spirituality, Church History and Missiology / Th. M. (Church History)