Masters Degrees (Church History and Polity)
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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 These characterizational representations do not rest on what can be inferred from primary historical documents.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.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 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.