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Browsing Theology by Author "Britz, R. M."
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Item Open Access Die Christelike geloof in die Arabies-sprekende lande van die Midde-Ooste: 'n kerkhistoriese studie(University of the Free State, 2012-01) Du Plooy, Marius; Britz, R. M.English: This study tells in a cursory manner the story of the Christian faith and church in the regions that over the centuries is known as the Arab countries. It is a remarkable story. During the first seven centuries of the Christian era, this faith joined the Arab world and established itself among the Arabs. In large parts it even became the predominant religion. Ecclesiologically and theologically it portrays a differentiated and blended picture. In the seventh century a post- Christian religion - Islam – announced itself and quickly became a religion of this great land. The Christian faith and churches were challenged and were even supplanted in many places. For Christians a new phase in their history was introduced. The study therefore continued to focus on the relationship of the two religions and brings to light how Christians with a typical coexistence as interlocutors continued to preach the gospel linked to its historicity. A second major turning point came in the twelfth century, when the Christian crusades overwhelmed the Muslim world. The crusades as historical events, replaced the original orientation towards the historical Calvary by a new historical image that would in the centuries to come define the relationship between Muslims and Christians. In addition, Islam identified himself in a powerful and dominant world empire. Injustice and power underlie the historical and theological comprehension with which Christians are viewed ever since. The Christian response since the twelfth century was unbundled in the laden concept mission. The research traces this history until the beginning of the 21st century, but focuses on the Protestant version thereof. The 9/11 event strengthened the ‘crusade’ historical image of Muslims and as another powerful filter slid in between them and the proclamation of the gospel. In order to acknowledge and critique the question and image of history held by Muslims, the study is of opinion that the service of the Gospel to Arab Muslims cannot be underpinned by or associated with the Western concept of mission. It can only be embodied in humility, in full acknowledgment of history, based on the event of Calvary.Item Open Access The cradle of congregationalism in the Lower Orange River Valley 1902-1952: a church historical study(University of the Free State, 2009-11) Van der Linde, Henry William Daniel; Britz, R. M.English: The intention with this research was to remedy a deficiency in the Congregational historiography in respect of the work done by that denomination in the North-western Cape. The Dutch Reformed Church was the first Christian denomination to undertake mission work among the indigenous people in the area in the 1870s. A scientific treatise on the work done there was covered by the Rev. J.A.J. Steenkamp in his M.Th. Dissertation which was accepted by the Stellenbosch University in 1953. The title of the dissertation is Die Christe like sending fangs die benede Oranje met besondere verwysing na die werk van die NG. Kerk in Korannaland Apart from this, only a few commemorative brochures were published in which the history of the work done by the Dutch Reformed Mission Church and the Congregational Church is reflected. The one written by the Rev. D.H. De Villiers, entitled, Ebenhaeser, 1875 - 1950 was to mark the 75th anniversary of the work done by the Dutch Reformed Mission Church at Upington and its environs. The other by the Rev. S. Damon was entitled, Die verhaal van vyftig jaar van Congregational kerk werk (sic) in the Noordweste, 1902 - 1952. This brochure was issued to coincide with the golden jubilee celebrations of the Congregational churches' work in the area. Both were written in popular form and intended for the member in the pew. Over and above these there is still the unpublished autobiography of the Rev. Damon entitled, Lewenservaringe van eerw. Saul Damon oor die ajgelope eeu. This was done to mark his 1001 h birthday celebrations and contained his memoirs. However, none of these were by any means scientific studies. In the absence therefore of a scientific study on the involvement and contribution of the Congregational Church in the area this study was undertaken as a modest attempt at remedying the deficiency. Areas covered in this study include the schism in the Dutch Reformed Mission congregation at Upington at the beginning of the 201 h century; the involvement of the Congregational Church in the situation; its settlement and contribution to the community. The entry of other denominations in the area once it was opened up made co-operation among the local churches particularly in the field of education, possible. It is to the credit of the Congregational church and its minister, Rev. Damon, that the first secondary school for people of colour was opened up in 1943 at Upington. In the economic depressed situation which prevailed in the country in the 1930s caused unemployment with its concomitant hardships. Under these circumstances the Congregational church responded to the need of its members who were adversely affected by it. The farms bought by the Upington church along the Orange River in the vicinity of Keimoes were converted into settlements. There the members with an interest in agriculture could rent plots and in that way make a fresh start again. Although the area is relatively far removed from the bigger centres it was not entirely left unaffected by developments which took place elsewhere in the country. A case in point was the 'Roaring Forties', as that period is referred to here. The creation by the Government of the day of a Coloured Advisory Council in 1943 caused divisions within the ranks of the community. Some rejected it outright while others were prepared to give it a chance. Two leading members of the Upington Congregational church accepted nomination on this Council, viz. the minister, Rev. Damon and the treasurer, Mr. A.J. Ferreira. But it did not deteriorate into open animosity in the community as was the case in other parts of the country. Another development during the 1930s was the Church Union discussions among the Congregational, Methodist and Presbyterian denominations. The local churches in the Gordonia and Kenhardt districts were also invited to state their position on the issue. Their reaction was on the whole negative which to some extent could be ascribed to the fact that there was no Presbyterian presence in the area. In the end the expected merger did not materialise. For more than forty years the Congregational churches operated as a group under one minister. With the passage of time it was realized that the situation became untenable. The experiment in the early forties to settle an assistant minister there did not produce the desired effect. The alternative was decentralisation and when it was implemented in 1946 it proved ultimately to be a viable option. Church extension was started in the 1930s when Prieska was developed as an outstation of the Upington church. Work among the African section of the local community can also be seen as church extension especially when the group who severed ties with the Upington church in the late 1920s was persuaded in 1935 by the Rev. Damon to return to the Congregational fold. Although this congregation operated as a separate local church it was always ministered to by the minister of the Upington church. The development of outstations by the Upington, Keimoes and Kenhardt churches in some instances in areas far beyond the boundaries of the mother churches can also be seen as a form of church extension for by these outstations a Congregational presence was established which in time to come could develop into full status local churches. Although this study only covers the first fifty years of the Congregational Church's work in the North-western Cape it is hoped that it will serve as an incentive to others to undertake research into the period subsequent to 1952.Item Open Access Die herkoms en jeug van HCM Fourie (1882-1939) ‘n kerkhistoriese studie(University of the Free State, 2023) Strauss, Lodewyk Johannes; Britz, R. M.Hierdie studie is biografies van aard. Dit doen ondersoek na die lewe van Bybelvertaler dr Hermanus Cornelis Mart(h)inus Fourie (5 Julie 1882 - 5 Augustus 1939). Fourie het hom in verskeie opsigte onderskei in die geskiedenis van die Afrikaanse kerke van gereformeerde belydenis. Fourie het as jong seun van 17 jaar aktief as burger te velde deelgeneem aan die Tweede Vryheidsoorlog (Anglo-Boereoorlog 1899-1902), in Nederland aan die Universiteit van Utrecht studeer, hom as predikant bekwaam en ook later daar sy doktorsgraad verwerf. Hy was predikant van drie gemeentes van die Nederduitsch Hervormde Kerk van Afrika, naamlik Pretoria/Erasmus, Johannesburg en Groot Marico. Hy het deelgeneem aan die Rebellie van 1914 en het ook tronkstraf daarvoor uitgedien. Sy proefskrif oor die amaNdebele was 'n deurbraak in die sin dat hy die eerste persoon was wat die kultuur van die amaNdebele wetenskaplik op skrif gestel het. Hy was namens sy Kerk een van die vyf eindvertalers van die eerste volledige Bybel in Afrikaans (1933). Dit is hy wat aangedring het op 'n vertaling vanuit die grondtale. Hy was medestigter van 'n sendingvereniging en het op die Hertzog-regering se Ekonomiese Naturellekommissie (1930 - 1932) gedien. Die jaar voor sy afsterwe was die eeufeesjaar van die (later so genoemde) Groot Trek. Hy het met oorgawe die herdenking plaaslik begelei. 𝗗𝗶𝗲 𝘀𝘁𝗮𝗻𝗱 𝘃𝗮𝗻 𝗙𝗼𝘂𝗿𝗶𝗲-𝗻𝗮𝘃𝗼𝗿𝘀𝗶𝗻𝗴 Dit wat reeds oor Fourie gepubliseer is, bestaan uit kort lewensbeskrywings en huldeblyke. Huldingingsberigte het ná sy dood in Die Hervormer en ook in verskeie koerante in Suid-Afrika en Nederland verskyn. Die Hervormer en die Almanak van die Nederduitsch Hervormde Kerk van Afrika asook Konteks en die sekulêre pers het hierbenewens oor die jare artikels oor Fourie gepubliseer. Geleentheidspublikasies, byvoorbeeld in verband met die Bybelvertaling in Afrikaans, bevat artikels of inligting oor HCM Fourie. JP Oberholzer se bydrae is die biografiese artikel "Fourie, Hermanus Cornelis Mart(h)inus" in die 𝘚𝘶𝘪𝘥-𝘈𝘧𝘳𝘪𝘬𝘢𝘢𝘯𝘴𝘦 𝘉𝘪𝘰𝘨𝘳𝘢𝘧𝘪𝘦𝘴𝘦 𝘞𝘰𝘰𝘳𝘥𝘦𝘣𝘰𝘦𝘬, Deel 1. Harm Oost het Fourie se rol in die Rebellie van 1914 beskryf in sy publikasie 𝘞𝘪𝘦 𝘪𝘴 𝘥𝘪𝘦 𝘴𝘬𝘶𝘭𝘥𝘪𝘨𝘦𝘴?⁷ Dit alles laat nog nie reg geskied aan sy nalatenskap of die beskikbare argivale materiaal nie. Dit dring aan op ‘n omvattende biografie. Daar was pogings om Fourie en sy teologie wetenskaplik na te gaan en te behandel. Dr SP Pretorius wou aanvanklik sy proefskrif oor HCM Fourie skryf en het al sy preke, wat toe in besit van ds Grobler was, vir die doel bekom. Dit blyk toe dat wyle ds PD Smit, wat dit voorheen moes laat vaar, op daardie stadium sy doktorale navorsing oor Fourie kon hervat. Hy het jarelank gewerk aan Fourie se nagelate preke. Hy het baie na daaraan gekom om sy proefskrif in te handig, maar is oorlede voor dit kon gebeur. Pretorius het toe sy doktorsgraad behaal met ‘n proefskrif oor die mislukte kerkverening van die 1880’s. Dit blyk dus dat Herman Fourie en die impak van sy lewe as predikant steeds wag op uitklaring en beskrywing. Word biografieë van sy tydgenote in ag geneem, is dit eintlik onverklaarbaar waarom so lank gewag is om Fourie kerkhistories na te vors en met name die kerkgeskiedskrywing van die Nederduitsch Hervormde Kerk van Afrika verder te verdiep. 𝗕𝗶𝗼𝗴𝗿𝗮𝗳𝗶𝗲ë 𝗶𝗻 𝗱𝗶𝗲 𝗴𝗲𝘀𝗸𝗶𝗲𝗱𝘀𝗸𝗿𝘆𝘄𝗶𝗻𝗴 𝘃𝗮𝗻 𝗱𝗶𝗲 𝗡𝗲𝗱𝗲𝗿𝗱𝘂𝗶𝘁𝘀𝗰𝗵 𝗛𝗲𝗿𝘃𝗼𝗿𝗺𝗱𝗲 𝗞𝗲𝗿𝗸 𝘃𝗮𝗻 𝗔𝗳𝗿𝗶𝗸𝗮 Breedweg kan die geskiedenis van die Nederduitsch Hervormde Kerk van Afrika ingedeel word in die volgende tydperke: • Die "Kaapse Kerk" 1652 tot 1824 (Eerste algemene kerkvergadering) • Die "Voortrekkerkerk" Groot Trek tot 1853 (Besluit om nie by Kaapse Sinode in te skakel nie) • 1853 tot Kerkvereniging 1885 • Ná mislukte vereniging tot Tweede Vryheidsoorlog 1886 tot 1902 • Twintigste eeu met konstante groei • Tydperk na 1990 met kleinerwording Fourie word kort voor die kerkvereniging gebore. Hy dien in die Kerk gedurende die tweede tot vierde dekades van die 20ste eeu. Sy kollegas (aan die begin) was: ds GF Alers, ds LE Brandt, ds AJ Burger, dr SP Engelbrecht, ds PW Ennis, ds DF Erasmus, prof dr JAJH Greyvenstein, ds PS Grobler, ds P Kuhn, ds JJ Prinsloo, ds SJ Strydom, ds J van Belkum, dr HD van Broekhuizen, ds PJJ Venter, ds S Vermooten en ds HP Wolmarans. Uiteraard word daar nie oor elke predikant 'n biografie geskryf nie. Dit is slegs teoreties moontlik. Maar hulle wat 'n groot verskil gemaak het "verdien" 'n biografie. In terme van die geskiedenis van die Kerk kan ds LE Brandt, dr SP Engelbrecht, ds HCM Fourie, prof Greyvenstein, ds J van Belkum, ds S Vermooten en ds HP Wolmarans daarvoor uitgesonder word vanweë onder andere hulle rol as voorsitters van die Kerkvergadering; in die teologiese opleiding; as redakteurs van kerklike publikasies; by inrigtings van die Kerk en die Bybelvertaling. SP Engelbrecht het 'n outobiografie geskryf wat 50 jaar ná sy dood beskikbaar gestel is, maar nie gepubliseer nie. Twee ongepubliseerde proefskrifte het verskyn: Botes, HJ. “Ds L E Brandt (1873-1939) as kerklike leier en bouer.” Proefskrif (DD), Universiteit van Pretoria, 1989. Pretorius, C. “Ds. Jac van Belkum (1851-1933): Nestor van die Nederduitsch Hervormde Kerk van Afrika: 'n teologies-historiese studie.” Proefskrif (DD), Universiteit van Pretoria, 2002. 'n Biografie oor HCM Fourie behoort dus 'n bestaande navorsingsleemte te help vul. 𝗗𝗶𝗲 𝗔𝗳𝗿𝗶𝗸𝗮𝗮𝗻𝘀𝗲 𝗕𝘆𝗯𝗲𝗹𝘃𝗲𝗿𝘁𝗮𝗹𝗶𝗻𝗴 HCM Fourie was een van die eindvertalers van die Bybelvertaling in Afrikaans 1933. Daarmee is hy verbind aan 'n breër kerklike gemeenskap as net die kerk waarin hy predikant was. Soverre dit die vyf eindvertalers van die eerste Bybel in Afrikaans betref, is daar reeds navorsing gedoen en gepubliseer oor die vertaling self. In hierdie verband is die volgende publikasie die bekendste: Nienaber, PJ. Die geskiedenis van die Afrikaanse Bybelvertaling. Kaapstad: Nasionale Pers, 1934.Item Open Access Die invloed van Karl Barth by die Nederduitse Gereformeerde Kerk 1928-1959: 'n kerkhistoriese verkenning(University of the Free State, 2004-05) Hoepfner, Hendrik Gustav; Britz, R. M.English: This research concentrates on the way in which the 20th century theologian Karl Barth became known in the Dutch Reformed Church between 1928 and 1959. Primary sources, especially theological journals were scrutinized. In terms of these sources four periods in this regard were identified: 1928-1932,1933-1945,1946- 1952 and 1953-1959. In the Dutch Reformed Church the years 1928-1934 were dominated ecclesiologically and theologically by the Du Plessis case. In this case matters such as views on Scripture, the revelation of God and Christology were not only the centre of attraction, but also questioned. During this time references were made to Karl Barth in a differentiated way: 1. Professor Keet and dr. Du Preez introduced Barth by means of his own publications on Scripture and the church as creation of Christ. They wanted Barth’s voice to be heard, in order to g ive direction in a theological dilemma.2. Dr. Snyman, editor of Die Ou Paaie and leading figure in the controversy against Du Plessis, used Barth without consultation of any primary sources, thus trying to gain theological profit. 3. Du Plessis, editor of Het Zoeklicht took notice of Barth, but regarded him negatively. He saw no future for Barth and created an image of Barth. Du Plessis was lead by secondary sources. The next period covered the years 1933 to 1945. The Du Plessis case was something of the past and Barth was no longer connected to it in a contextualised way. Readers of Die Gereformeerde Vaandel and Die Kerkbode were informed of his positive role in the so called German church struggle against the Nazi-regime of Hitler. The emphasis of Barth on the freedom of the church and his rejection of all forms of natural theology were appraised. Die Soeklig reproduced the entire text of the Barmer Erkläring in Afrikaans. This appreciation of Barth was mostly done by B.B. Keet. After Barth left Germany, attention was given to his theological convictions once again. In this regard two tracks of critisism amongst Dutch Reformed theologians, both positive and negative, became clear again. The negative line of interpretation were carried by representatives of a Neo-Calvinistic theology, which was introduced into South-Africa during the thirties. Professor Hepp of the “Vrije Universiteit” of Amsterdam played a major role in shaping the thoughts of young men on Barth, which did not regard him as a Reformed theologian at all. On the other hand there was still appreciation for Barth. Keet for instance persisted that the theology of Barth has to be evaluated positively. The third period in which the Dutch Reformed Church took notice of Barth, was confined to the years 1946 to 1952. During this period Barth was still referred to in two different and particular ways. The Neo- calvinists were critical of Barth. Keet, Du Preez and Verhoef, representing the other view, had a more positive attitude towards Barth. At the time theological students also engaged themselves in study on Barth. A visit by G.C. Berkouwer (1949), the successor of Hepp at the “Vrije Universiteit”, also lead to a new theological oriëntation. The Berkouwer visit encouraged accountable research on Barth in the Dutch Reformed Church. Just as Hepp was instrumental in stimulating a nagative view on Barth amongst the ranks of the Dutch Reformed Church since 1935, Berkouwer gave momentum to the more critical-positive view of Barth. This became evident after 1953. A monography appeared even on Barth during 1955 in Afrikaans by J.A. Heyns. The negative Hepp-line however continued. To conclude: the study showed that Barth’s theological views on Christ and Schripture were introduced in the Dutch Reformed Church in the context of the theological controversy raised by the Du Plessis case between 1928 and 1932. There after (1933-1936) the attention of the Dutch Reformed church was also focused on Barth’s role in the German ecclesiastical resistance to Hitler. With Barth in Switserland, young Dutch Reformed theologians, under influence of Dutch and Neo-Calvinistic views, evaluated Barth’s notion of the revelation as well as Scripture critically. After the Second World War (1946-1952) the theology of Barth in a more comprehensive way drew attention: appreciative and declinatory. This was continued during the 1950’s in terms of more incisive study.Item Open Access 'n Kerkhistoriese ondersoek na die begrip heiligmaking by die N.G. Kerk met besondere verwysing na De (Gereformeerde) Kerkbode 1849-1899(University of the Free State, 2004-11) Keller, Leon; Britz, R. M.English: In this study theology of sanctification in the Dutch Reformed Church is looked at from 1849-1899. As a result of the specific historical context sainthood has played a prominent roll in the theology of the Dutch Reformed Church. It was a century in which there was a great interest in the sanctification movements and revivals. What also contributed towards this interest was the declining state of the church and the rising of the liberal movements. The revival experienced by the Dutch Reformed Church in 1860 and everything associated with it, led to a need for a more profound spiritual life. Several ministers who had served in the Dutch Reformed Church were influenced by Methodism and Reveil movements during their lives. The emphasis on prayer and the search for revival was an important part of their ministry. The prominent figure who had a great influence in the forming of the sainthood theology was the Reverend Andrew Murray. He played a prominent roll during the demarcation time of this study. His influence was not only felt during 1849-1899, but for decades to follow. His influence was not only in South Africa, but also in other parts of the world. He was an international well known author of 250 publications and his works were translated into 15 different languages. He played a prominent roll at the Keswick conferences which focussed on the theme of sanctification. In the search for answers for the situation in the church, a solution in different forms of sanctity is looked upon. It is influenced by various people and movements in other parts of the world. Unfortunately, these searches have led to incorrect interpretation of some points, which have left their mark on the Dutch Reformed Church. The different and various views have come up for discussion in this study. As basis for evaluation the reformed articles of faith was used.Item Open Access Die ontstaansdatum van die Gereformeerde Kerk Potchefstroom: 'n teologies-kritiese studie(University of the Free State, 2010-05) Coetzee, Petrus Albertus; Britz, R. M.English: This study is conducted in the field of church historiography and is aimed at establishing the date of origin of the Reformed Church Potchefstroom. The reason is that both 1859 and 1863 are being accepted in this regard. The conclusion of this research opted for 1859. This is based on a thorough theological-critical questioning of all relevant primary sources. The study constitutes a reasoned contribution to the theological-ecclesiological debate that was initiated by the excellent work of Spoelstra Die Doppers in Suid-Afrika, 1760-1899 (1963). Obviously the result differs from that of Spoelstra. The first chapter presents an introduction to the study. It focuses on the merit, the object (primary sources) and methodology of the investigation. In chapter two the Church Order and minutes of the ecclesial meetings at Rustenburg between 10 and 14 February 1859 are traced. The third chapter engages the minutes of the second and third General Church Meetings on 16 April and 29 July 1859. The following chapter (chapter four) questions the minutes of the fourth, fifth and sixth General Church Meetings (21 November 1859 – 21 September 1861). Chapter five investigates the General Church Meetings and Synods of 1862 and 1863. One of the most fundamental ecclesiastical documents, the Church Order of 1859, is discussed in chapter six. Related to this is the accepted concept or understanding of the church, which is treated in chapter seven. The last chapter consists of the final conclusion. The investigation is not only merited by the establishment of a date of origin. The method employed (theological-critical) avoided all ecclesiastical polemics and apology. Thus a new and original perspective on the early history (1859-1863) of the Reformed Churches in South Africa is argued. This ensures a meaningful engagement with and understanding of this history. This history comes to its own right within the parameters of the catholicity of the church, because the sources were understood in terms of the church of Christ and therefore against the horizon of the Word of God.Item Open Access Sola ecclesia? : 'n kritiese verantwoording van die kerkbegrip van die gemeentebouteologie in die Nederduitse Gereformeerde Kerk(University of the Free State, 1994) Erasmus, Lourens Marthinus; Kellerman, J. S.; Britz, R. M.Gemeentebou bet in die Ned. Geref. Kerk 'n huishoudelike woord geword. Dit staan enersyds in verband met 'n bepaalde prob/ematiek van die gemeentelike lewe en andersyds met die op/ossing claarvoor. As 'n konsep en prakties-teologiese benadering is dit oor die afgelope aantaljare in die geledere van die kerk aangegryp as 'n manier om die gemeentelike struktuur en praktyk grondliggend te vernuwe. Dit het nuwe rnoontlikhede, uitdagings en vergesigte geopen vir talle predikante en lidmate wat 'n onvergenoegdheid met die praktiese kedclilce lewe ervaar bet. En, gesorg vir 'n beduidende invloed in die Ned. Geref. Kerk. Daar kan nie oor die konternporere teologie in die Ned. Geref. Kerk gepraat word, sonder om ook die gemeentebouteologie te verreken nie. Orn die beslag van die gemeenteboubeweging behoorlik in kaart te bring, moet dit in verband gesien word met die belangrike besinningsproses wat gedurende die sewentigerjare in die Ned Geref. Kerk op gang gekorn het Veel klem is in hierdie tyd geplaas op die getuienis en diens van die indiwiduele lidrnaat. Dit het konkrete gestalte gevind in die omvattende sending-en evangelisasieprogram van 1970, die landwye Jeug-tot-Jeugaksie van 1974 en die werlcsaarnhede van die Dinamiese Gemeentebou-Studiegroep van 1978. Die klern op die indiwiduele lidmaat is mettertyd verskuif na die kollektiwiteit van die gemeente as geloofsgemeen skap. Die verwerking van die konsepte van "dinarniese gerneentebou" deur Bybelkor se Gemeenteboureekse en Lidmaattoerustingsprogramme in die tagtigerjare, het "gemeentebou" vierkantig op die tafel geplaas. Dit het 'n benadering in die Ned Geref. Kerk geword wat doelbewus gcywer het vir die goeie en optirnale funksionering van die gerneente. Sinodale Kornmissies, soos die Algernene Kommissie vir Arnpsbediening en Evangelisasie en die Algemene Jeugkommissie, bet hierin 'n belangrike rol gespeel. Die vakwetenskaplike beoefening sowel as die kurrikulering claarvan in die amptelike teologiese opleiding van die Ned Geref. Kerk teen die middel van die tagtigerjare, het verdere stukrag aan die gemeenteboubeweging verleen en die ontwikkeling vakwetenskaplik bestendig. Gemeentebou het dus uitgegroei tot 'n teologiese dissipline met 'n ornvangryke invloed in die Ned. Geref. Kerk. Met entoesiasme, aangevuur deur die snel veranderende konteks waarrnee die kerk sedert 1980 gekonfronteer is, is saamgewerk, beplan, geeksperirnenteer en onderling verslag gelewer. Vera! in die Ned. Geref. Kerk was iets nuuts aan die gebeur. Gewapen met die kennis aangaande die gerneenteboubeweging en 'n aanvoeling vir veral die missionere dimensie van die "diakonale gemeente," was dit aanvanklilc die voorneme om 'n bedieningsmodel te beredeneer waarin die missionere diakonaat van die plaaslilce gemeente tereg moes kom. Die "Diakonale gemeente in koninkryksperspektief' het horn as 'n aktuele terna voorgedoen om in 'n doktorale studie aangepak te word Die bediening van die "diakonale gemeente" moes die omvangryke eksistensiele nood in die wereld aanspreek en verlig. Vanselfsprekend het dit 'n "struktuurbenadering" vereis om deur middel van basis-en praktykteoretiese ontwerpe gevolg te gee aan 'n nuwe en meer dinamies-diakonale inrigting van die gerneentelike bediening. Ook sou empiriese navorsing en analise die geldigheid en haalbaarheid van nuut ontwerpte teoriee bevestig.Item Open Access The spirituality of Andrew Murray Jr. (1828-1917): a theological-critical assessment(University of the Free State, 2006-11) Lee, Hee-Young; Britz, R. M.English: Andrew Murray Junior (1828-1917) is an internationally known theologian who is famous for his deep and profound spirituality. His mature spirituality led him to be an influential Christian, minister and leader of the Dutch Reformed Church of South Africa to which he belonged. Moreover his over two hundreds masterpieces make him still influential in the world. This study started with the burdensome enquiry of a pastor who had served in a Presbyterian church in Korea. Looking at churches that were gradually secularising but not being aware of the facts, he asked of the Lord of the churches and of himself a question: “How do I effectively let them know their situation that goes against the Bible truth?” Discovering Murray gave him an answer to this question. This study aimed to analyse Murray’s spirituality and its development in the course of his life time diachronically and synchronically, and to identify the main influence on Murray’s spiritual development. Surveying various applicable primary sources, this study identified three stages of spiritual development in Murray’s life time: The first stage (chapter 2) covered with the period between the years from 1828 to 1845. This study identified the period as the ‘formative period’ of his spirituality. During this period, he had been at Graaff-Reinet (1828-1838), and was at his Uncle’s home in Aberdeen (1838-1845). While Murray was at Graaff-Reinet, he was much influenced by his godly parents, especially his father Andrew Murray Senior (1794-1866). The atmosphere of the Graaff-Reinet home was reverence itself. Murray Sr.’s wisdom and authority had never failed the obedience of his children. This influence continued even in his children’s adulthood. Murray was not excluded from this influence. When Murray was in Aberdeen his father’s influential spiritual inspection continued through letters. His father’s advice was never ignored, nor questioned by Murray. So this study calls the specific characteristic of Murray’s spirituality of this period ‘receptive.’ He received everything through his father’s instructions, which had been deeply engraved in his heart, which in turn meant that his father’s instructions worked as a screening device for Murray’s cognition. After finishing his study at Aberdeen, he went to Holland for further study. The second stage (chapter 3 and 4) of his spiritual development was the period when he stayed in Holland (1845-1848), and worked in the Bloemfontein pastorate as a minister (1849-1860). This study calls this period a ‘developing time,’ because throughout this period, he struggled with spiritual matters differently from the previous stage. When Murray was in Holland he experienced his conversion. It was a refreshing experience after a long spiritual struggle with his feelings of sin. The experience renewed his calling to God’s ministry, even though shortly after the experience he still struggled with sin. This was representative of his experiences during his stay in Holland. His father’s spiritual inspection by letters was duly continued during this period too. Murray’s first ministry began in Bloemfontein. It was a hard time for the young and inexperienced Murray. However, this period exerted no less influence on his spirituality. Theoretical knowledge that he had learnt was tested in the field. His knowledge now gradually became practical. This was different from the period when he was in Holland. His father’s spiritual and practical inspection was still continued through letters and sometimes with visitation. After finishing his first ministry successfully, he received a call from the Worcester pastorate (1860). The third stage (chapter 5 and 6) which this study refers to as the consolidation of his spirituality, covered his ministry in the Cape Colony (1860-1917). During this period, he served in three congregations: Worcester (1860-1864), Cape Town (1864-1871) and Wellington (1871-1906). After retiring from his active ministry (1906), he spent the rest of his life at Wellington (1906-1917). In the course of this period, he experienced two clear-cut experiences which profoundly deepened and widened his spirituality. The one was the Worcester revival, the other was his divine healing experience. However, the former was more decisive to his spirituality. After experiencing the revival experience, his conviction in faith and power in ministry was astonishing, compared with the previous period when he was in Bloemfontein. It is difficult to find, in his diary and letters, such words like ‘doubt,’ ‘weak’ or ‘lack of prayer,’ etc. This experience was also to be the direct catalyst for his abundant writings. Murray’s divine healing experience was also a clear-cut experience. This experience led him to change his established perceptions of sickness and disease. It widened his spirituality. It also reinforced his simple faith and simple prayer. Conclusively, Murray’s spirituality was a true Christian spirituality. It was faithful to the contemporary spirituality of the Dutch Reformed Church of South Africa, and it was mainly influenced by his father Andrew Murray Senior. This fact shows us the importance of Christian home for nourishing children’s religious commitment and for spiritual maturity in their ongoing life.Item Open Access "Wederdoopers" of "Doopsgezinden"? 'n Kaaps-Hollandse perspektief op die Baptiste, 1820-1877(University of the Free State, 2005-11) Pretorius, Johannes P.; Britz, R. M.; d'Assonville, V. E.English: There is a possibility that in practising (church)history writing, certain perceptions about both the past as whole, as well as specific events in the past may be absorbed without evaluating them in the light of primary sources. Britz shows that conscious and unconscious characterizations play a too significant role in South African (church)historiography to be ignored. These characterizational representations do not rest on what can be inferred from primary historical documents. A perception found in Dutch Reformed Church historiography – especially evident in discussions about the South African church development during the 19th century – concerning the South African Baptists, is that the Baptist Church has had a negative influence on the South African ecclesiastical landscape. This perception can be found in the writings of Hanekom, Kotzé and Van der Watt. This study shows that this perception is not based on the study of primary sources. For the purpose of this study, an examination was made of 19th century Cape Dutch ecclesiastical magazines. These magazines were examined as ecclesiastical documents which both in their nature and their readership, could provide an analysis of the influence which Baptist circles had on the Cape Dutch Church, whether positive or negative. These sources do not only give a good impression of the historical framework within which this research was done, but also of the theological framework with which the Cape Dutch Church identified herself during that time. Two keywords are used in these magazines to report on the (South African) Baptists: "Anabaptists" and "Baptizers." Although the magazines hold that both of these groups had their origin in the 16th century Radical Reformation, and that both these groups reject infant baptism, a clear distinction is made between them. The "Anabaptists" were consistently portrayed negatively while the "Baptizers" were highly esteemed. The South African Baptists were reckoned under the "Baptizers." The official magazine of the Dutch Reformed Church, De Gereformeerde Kerkbode, even petitioned that the South African Baptists ("Baptizers") not be confused with the "Anabaptists." Finally, it will be shown that Hanekom and Kotzé did not take this positive evaluation of the (South African) Baptists into consideration. Furthermore, Van der Watt took their conclusions over almost verbatim. In this manner a perception arose which was, in all likelihood, based on theological considerations, without proper consideration of primary sources.