Masters Degrees (Church History and Polity)

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    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.