Church History and Polity

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Open Access
Arnold Dallimore (1911-1996): Reformed Evangeliscalism and the search for a usable past
(University of the Free State, 2014) Clary, Ian Hugh; Neele, Adriaan C.; Haykin, Michael
Abstract not available
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.
Open Access
A history of the Church of Central Africa Presbyterian (CCAP) as a federative denomination (1924-2015)
(University of the Free State, 2015-10) Munyenyembe, Rhodian; Hofmeyr, J. W.
This study is about the history of the Church of Central Africa Presbyterian (CCAP) as a federative denomination in South-Central Africa. This denomination comprises five synods that are more or less independent of each other and function in a kind of federation known as the General Assembly. The research issue was identified by observing that following the Presbyterian system of church government, one would expect that the church's courts would continue to become stronger and more powerful from the session to the General Assembly. However, what one actually sees on the ground is that real administrative and ecclesiastical power ends with the synods, so much so that the General Assembly appears to be a kind of umbrella organisation of no real significance. This is so despite the transformation of the constitution of the General Assembly in 2002, which aimed at giving more power to the General Assembly over and above the synods. This means that despite the CCAP clergy's intention to give more power to the General Assembly, the autonomy of the synods makes them more powerful than the General Assembly itself. The aim of this research was to investigate the history and nature of the CCAP as a federative denomination. The study makes a conscious departure from most research activities on the CCAP which confine themselves to the histories of individual synods and or issues related to them without trying to engage with a composite history of the synods together with their General Assembly. This study therefore makes an original contribution to knowledge in the area of Church History and Polity by engaging with an integrated history of the synods and General Assembly of one of the mainline Protestant churches in South-Central Africa, thereby enriching our knowledge of Church History in this region. The research was done through gathering of material from archival sources and contemporary documents and conducting informal and formal in-depth interviews with key informants. The material gathered from these activities was analysed systematically following the procedures of qualitative research. The study shows that the CCAP Synods share their theological and historical roots all the way to the Reformation through the life and ministry of John Calvin in Geneva. The study also shows that the CCAP is a child of revivals as the missions that gave birth to the denomination were actually influenced by the spirit of revivals. It has been shown that during the formation of the CCAP there was much cooperation among the missionaries, indicating that the synods have always been one in cooperation and not in competition with one another, at least in their early history. However, things began to change with the actual process of the formation of the CCAP as the different attitudes of missionary personnel from the three original missions began to manifest. The result of such differences was that the formation of the CCAP endured many compromises for the sake of the success of its unity. Consequently, many things were not ironed out during the formative years of this federative denomination. Besides, the emerging African leadership did not play a significant role in the formation of the union and yet they were the ones to be entrusted with its future life. Consequently, the indigenous leadership of the CCAP has had to struggle with an elusive unity of the denomination over the course of its history. The study validates the research hypotheses that the CCAP, with its ongoing inner wrangles and its own leadership’s recognition of lack of real unity, has lost its denominational bearings, having become in fact a loose umbrella body of five distinct ‘denominations.’ The study further demonstrates that the original intention of the founding fathers of the CCAP to retain Synodical autonomy in respect of the mother churches arrested the development of the CCAP into a single and fully united denomination. In view of these observations it follows that whatever unity the future of the CCAP holds, it must first of all be acknowledged that there is actually no one CCAP denomination but five denominations. It must also be realised that the CCAP has actually never been a single denomination before, except in assumption. The efforts of the CCAP to move forward in its unity have often been hampered by references to a history that cannot be fully apprehended as it was beyond the grasp of African leadership to take full control of the CCAP while the missionaries, who were the initiators of the project, belonged to their own exclusive camps. The onus is therefore on the current leadership to re-orientate the denomination since current developments show that the denomination has reached a stage where a drastic landmark decision in its history is supposed to be made. I argue that this re-orientation of the denomination can only be successful if the leaders of the synods are concerned more with the future of the CCAP and its contribution to the Kingdom of God than with current divisions or the glorious past of the missionary era from whence the CCAP synods have come.
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.
Open Access
J. A. Heyns en die Nederduitse Gereformeerde Kerk en apartheid
(University of the Free State, 2006-01) Williams, Henry Hofmeyr; Strauss, P. J.
Abstract not available
Open Access
Kerkbegrip, belydenis en kerkorde in die kerkherenigingsproses van die NG kerkfamilie in Suid-Afrika
(University of the Free State, 2009-04) Kleynhans, Hermanus Johannes; Strauss, P. J.
English: The Lord wants His church on earth to be One, as He is One, “in order that the world may know” (John 17:23) – for the sake of the credibility and the effectiveness of the preaching of the Gospel and its testimony. This unity is first and foremost a spiritual unity of faith, but then also a visible unity in the institutionalising of His church. Churches relate to one another due to a common confession of faith and the main features of church institution and church government. In the first chapter it was indicated clearly that, in the resolutions of the Dutch Reformed Church family, there is a recognition of the Godly gift of and commission to visible church unity. Every member desires visible church unity, keeping in mind that there are obstacles that have to be removed first. Research has also been done about the understanding of the image of a church and the church doctrines of the members of the Dutch Reformed Church family, which showed resemblance to a great extent with the Dutch Reformed Church according to the reformed principles of the presbyterial-synodal church governing system. However, numerous influences from other governing systems could also be indicated. In chapter two the common, above-historical and universally accepted creeds, which linked believers together over time and space, was pointed out. True creeds stem from a certain situation, but formulates those truths of the Gospel which are of a core, timeless nature. Denominations are therefore the relation between congregations sharing the same confessions and the main principles of church institution, and is formed to strengthen their church-being, to enrich them spiritually and to save them from one-sidedness. The conclusion was also made that Belhar does not answer to the requirements of a reformed creed. In chapter three an analysis was made of the content and implications of the constitution, supreme court verdicts and legal opinions to point out several legal indications for the church reunion process in the Dutch Reformed Church family, from which it was obvious that the law in South-Africa sees the church as a “universitas” which must be judged according to the law of contrasts. In chapter four, it was attempted to indicate the direction on the way forward with church reunion, and it was indicated that the Dutch Reformed Church family in South-Africa must urgently tend to the following matters: 1. To clarify a common foundation for a creed for the united church. 2. To clarify the structure and the form of governing of the united church. 3. To clarify the process through which church unity can be accomplished. 4. Clarification of the material matters of the churches at church unity. 5. Clarification of the RCA’s insisting on keeping its own identity. 6. Clarification of matters such as theological training, the mutual recognition of the legitimacy of clergymen, the name, the language and the liturgical matters in the new denomination. 7. Lastly that recognition in mutual relationships is of vital importance.
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.
Open Access
Die selfstandigwording van die Bantoekerk; met spesiale verwysing na die Nederduitse Gereformeerde Sendingkerk in Noord-Rhodesië
(University of the Free State, 1958-12) Cronjé, Johan Marthinus; Van Schalkwyk, A.
Abstract not available
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.
Open Access
Women in the charismatic churches in Malawi: a historical and theological perspective
(University of the Free State, 2015-10) Gadama, Richard Gracious; Hofmeyr, J. W.
This research work is first historical and theological study on the women in charismatic churches since the inception of the charismatic movement in Malawi in 1970’s. It is a historical and qualitative empirical research about the critical roles and experiences of women in the Charismatic Movement in Malawi. It therefore uses a feminist narrative method of enquiry. In order to get a full picture regarding the roles, and experiences of women in the Church, the study used the following research methods besides the historical: in-depth interviews, group discussions and participant observation. A group of twenty-nine pastors' wives from PAWLP are randomly selected and interviewed by the researcher. In addition, several audit focus group discussions are carried out in various Charismatic congregations under study. During these interviews, 150 church members i.e. men, women and the youths are also interviewed in order to determine different congregations’ perception on the roles of women in the Charismatic Churches in Malawi. In a nutshell, the purpose of this study was to investigate the history of the role of women in the Charismatic Churches in Malawi. By presenting a synthesis of the various perspectives on the experiences of women participation in the Charismatic Churches, this study has demonstrated that doctrine, ecclesiastic congregation and culture of society influence the participation of women in different positions of the Church. All these are embedded in patriarchal ideologies. The research hypothesis was that much as it seems that many Churches are now allowing women to take different roles in the church, Charismatic denominations seem to lag behind, as the core roles in the Church are monopolized by men while women take the more traditional roles. The research findings have shown that the charismatic churches allow few women to take leading roles in the church while men still dominates in church positions and in church activities in the charismatic churches. The critical analysis of the history and experience of women in the charismatic churches in Malawi has necessitated the re-reading of the Bible and critically analyzing it with the lenses of history of the religious revival background that is fortified by feminist theology, human

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