Teen die hele wereld vry: J.D. Vorster as 'n neo-calvinis in die Nederduitse Gereformeerde Kerk 1935-1980
| dc.contributor.advisor | Strauss, P. J. | |
| dc.contributor.author | Langner, Daniël Johannes | |
| dc.date.accessioned | 2017-02-02T07:05:33Z | |
| dc.date.available | 2017-02-02T07:05:33Z | |
| dc.date.issued | 2004-05 | |
| dc.description.abstract | English: The Dutch Reformed Church (DRC) was in the twentieth century a key player in South Africa. Not only on ecclesiastical grounds, but in the South African society the DRC has exercised great influence. During this time J.D. Vorster was as a neo-calvinist and Boere-nasionalist, a prominent church leader in the DRC. He was for 26 years a member of the moderamen of the Cape synod. From it he was 22 years Actuarius and 4 years Moderator. He served 16 years on the moderamen of the General assembly from the DRC. In 1962 and 1966 he was elected as Actuarius, in 1970 as moderator and in 1974 as deputy chairman of the General assembly. J.D. Vorster played a key role in the writing of a new church order for the DRC in 1962. The same church order is being used today. From today’s perspective, yesterday is in many ways a diffrent and unknown land. To understand the new paradigmshift in the DRC and South African society in full one must study the old paradigm. The ministry of J.D. Vorster as an angle of incidence give a new perspective on already known history. The hypothesis in this study is that J.D. Vorster has been playing an important role to establish a distinctive neo-calvinism as an extensive school of thought in the DRC and Afrikaner community. The interaction of calvinism, neo-calvinism an Afrikanernationalism with the threatening of black nationalism and Britsh imperialism for the Afrikaner identity, language, economical well being, safety and freedom has lead to a distictive neo-calvinism in the DRC, which can be characterise as Boere-calvinism. J.D. Vorster called it Boere-nationalism, distictive calvinsm, South African calvinism. According to J.D. Vorster the biggest characteristic of Boere-calvinism is that God has planted the Boer nation as Christians in South Africa with an own unique identity. On the surface calvinism, neo-calvinism and Boere-calvinism are the same. The big diffrence between neo-calvism an Boere-calvinism is the role of Afrikanernationalism in the futher development of the kuyperian antithesis between right and wrong, Christian and non-Christian in the society. As exponents of the the kuyperian neo-calvinism, the members of the Afrikaans reformed churches intpreted Kuyper’s antithesis on such a way that all the (good) Afrikaners stood on the same side of the antithesis. Church leaders as J.S. Gericke, A.P Treurnicht, J.D. Vorster and F.J.M. Potgieter have take the lead after the Cottesloe-churchcouncil to defend and justify apartheid in an abstract dogmatical language as a Biblical principle. The defenders of apartheid were blind for the social injustice and immorality of the system. In time apartheid has embraced the whole Afrikaner community with social, geographical and also religious apartheid. Warning voices were ignored and discredited as liberal and disloyal Afrikaners. The consequence was that the Boere-calvinism developed in time in an ideological school of thought. | en_ZA |
| dc.description.abstract | Afrikaans: Die NG Kerk was in die twintigste eeu ‘n sleutelrolspeler in Suid-Afrika. Nie net op die kerklike toneel nie, maar ook in die Suid-Afrikaanse samelewing het die NG Kerk sy invloed laat geld. Gedurende hierdie tyd was J.D. Vorster, as ‘n uitgesproke neo-calvinis en Boere-nasionalis, een van die prominente leiersfigure binne die NG Kerk. Dit word gesien in die feit dat Vorster ononderbroke vir 26 jaar lid was van die Kaapse Kerk se Moderatuur. Daarvan was hy 22 jaar (1953-1975) Aktuarius en vier jaar (1975-1979) as Moderator. Verder dien Vorster vir sestien jaar ononderbroke op die Breë Moderatuur van die Algemene Sinode. By die eerste Algemene Sinode in 1962 word Vorster as Aktuarius verkies, 1966 weer, 1970 word hy as Moderator verkies en in 1974 tot Assessor. J.D. Vorster het 'n sleutelrol gespeel in die totstandkoming van ‘n gemeenskaplike kerkorde met die oog op die hereniging van die NG Kerk in 1962. Dieselfde kerkorde word in 'n groot mate nog net so gebruik. Uit vandag se perspektief is gister in baie opsigte ‘n vreemde land. Ten einde die paradigmaskuif binne die NG Kerk en Suid-Afrikaanse samelewing te verstaan, moet die ou paradigma immers deeglik begryp en nagevors word. Deur die bediening van J.D. Vorster binne die NG Kerk as invalshoek te gebruik kan ‘n nuwe perspektief op reeds bekende geskiedenis gebied word. Die hipotese wat in die navorsing ondersoek word is dat J.D. Vorster 'n wesenlike deel bygedra het om ‘n eiesoortige neo-calvinisme as 'n omvattende denkraamwerk in die NG Kerk en Afrikanersamelewing te vestig en uit te bou. Die wisselwerking tussen calvinisme, kuyperiaanse neo-calvinisme en Afrikanernasionalisme tesame met die bedreiging wat Britse imperialisme en swartnasionalisme vir die Afrikaner se identiteit, taal, ekonomiese welsyn, veiligheid en vryheid ingehou het, het aanleiding gegee tot die ontstaan van ‘n unieke Afrikaanse neo-calvinisme in die NG Kerk, wat tipeer kan word as ‘n Boere-calvinisme. Vorster het in dié idioom gepraat van ‘n “Boere-nasionalisme”; ‘n “eiesoortige calvinisme”; ‘n “Suid-Afrikaanse calvinisme” waarvan die grootste kenmerke is dat “ons Christelik wil wees” en dat “God die Boerenasie met ‘n eie identiteit hier geplant het”. Alhoewel calvinisme, neo-calvinisme en die Boere-calvinisme op die oog af in ‘n groot mate ooreenstem, lê die grootste verskil in die rol wat Afrikanernasionalisme gespeel het in die verdere ontwikkeling van Kuyper se antitese tussen goed en kwaad, Christelik en nie-Christelik in die samelewing. As eksponente van die kuyperiaanse neo-calvinisme het Afrikaanse gereformeerdes Kuyper se lewensomvattende antitese tussen Christelik en nie-Christelik en goed en kwaad so vertolk dat die Afrikaner mettertyd in sy geheel aan die Christelike kant van die antitese te lande gekom het. Kerkleiers soos J.S. Gericke, A.P. Treurnicht, J.D. Vorster en F.J.M. Potgieter het veral na die Cottesloe-kerkeberaad, die voortou geneem om met behulp van die beginsels van Boere-calvinisme apartheid in abstrakte, dogmatiese taal onkrities as Bybels te regverdig en verdedig. Die maatskaplike onreg en etiese onhoudbaarheid van apartheid het egter die verdedigers daarvan egter verbygegaan. Mettertyd het apartheid die hele terrein van die volkslewe ingesluit deur sosiale, geografiese en selfs godsdienstige apartheid. Waarskuwende stemme is geïgnoreer en gediskrediteer as liberaal en ontrou. Dit het tot gevolg gehad dat Boere-calvinisme mettertyd ‘n sterk ideologiese kleur gekry het. | af |
| dc.identifier.uri | http://hdl.handle.net/11660/5472 | |
| dc.language.iso | af | af |
| dc.publisher | University of the Free State | en_ZA |
| dc.rights.holder | University of the Free State | en_ZA |
| dc.subject | Thesis (D.Th. (Ecclesiology))--University of the Free State, 2004 | en_ZA |
| dc.subject | Vorster, Jacobus Daniël -- Biography | en_ZA |
| dc.subject | Calvinism -- South Africa | en_ZA |
| dc.subject | Nederduitse Gereformeerde Kerk in Suid-Afrika -- History | en_ZA |
| dc.title | Teen die hele wereld vry: J.D. Vorster as 'n neo-calvinis in die Nederduitse Gereformeerde Kerk 1935-1980 | af |
| dc.type | Thesis | en_ZA |