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dc.contributor.advisorHofmeyr, J. W.
dc.contributor.authorBotes, David Hermanus
dc.date.accessioned2015-10-19T10:14:22Z
dc.date.available2015-10-19T10:14:22Z
dc.date.issued2012-06
dc.identifier.urihttp://hdl.handle.net/11660/1395
dc.description.abstractEnglish: This theological-critical study covers the forty year period dating from 1962-2002. The study aims to give a perspective of the prophetic role played by the Dutch Reformed Church (hereafter abbreviated to DRC) regarding the South African government. The period is defined in particular by the diverse eras in which the DRC had to function. The prophetic role the DRC ascribed to itself was seen in a serious light. However, the DRC occasionally struggled to fulfil this role objectively as it became drawn into the realities of a particularly intense era. On the one extreme, from 1948 up to the early seventies the DRC found itself in the era of Afrikaner nationalism. During this period, the DRC moved too close to government sentiment and leaned towards Neo Calvinism. While the DRC supported the National Party government of the day, it still had the interest of the various groups at heart. “Ras, Volk en Nasie” was published in 1974 but was however revised. Ecumenical pressure on the DRC increased. Peaceful co-existence was of prime importance and the intentions well meant. The policy however ran into difficulties. Even before Soweto Day 1976, there was a shift in attitude by the DRC and the DRC exercised its prophetic calling by admonishing the government on various issues. The press saw the DRC as the guardian of public morals in South Africa during this time. The church exercised its prophetic calling by challenging government and giving voice to its opinion on numerous public issues. The relationship between the DRC and the government was still on a very good footing and could be described as close. However, it became clear that the doors of government were not always open to the DRC. The DRC was gradually seen to be more emphatic and by 1986, the shift at each synod had become more intense. Voices raised in criticism were more vociferous. “Kerk en Samelewing” (1986) replaced “Ras, Volk en Nasie” (1974). The DRC tried being less prescriptive. In doing so the DRC became at times too timorous regarding its prophetic voice, also in regard to the new dispensation. The DRC as theological entity continued to serve the nation during these years en route to transition by preaching hope and forgiveness, reconciliation and peace from both the Word and Creed. During this period, one is aware to a greater extent of the role postmodernism played. This too left its mark on the DRC. The DRC would also not entirely escape the intensity of the liberal democracy during this era. Also during this period, the DRC experienced the other extreme of Black Nationalist freedom under the ANC-government. Here – in conjunction with other churches – the voice of the DRC against social injustice is not always very audible. This, is partly due to the fact that the doors of the new government are far less accessible to the church. The DRC’s voice on public morality is becoming all the quieter. The DRC has endeavoured throughout to be a true church. In the current era, the DRC is very aware of its God-given prophetic calling. The two opposite contexts’ in which the DRC found itself as prophet in the different eras tested its prophetic calling to the utmost. Together with a number of important theological-critical remarks in the final chapter, one of the primary aspects of the church as prophet was intercession, and this the DRC practised devotedly throughout the era of 1962-2002.en_ZA
dc.description.abstractAfrikaans: Hierdie teologiese-kritiese studie strek oor ‘n tydperk van veertig jaar vanaf 1962-2002. Die studie poog om ‘n blik te bied oor die NG Kerk se profetiese rol teenoor die Suid- Afrikaanse regering in hierdie tydperk. Die tydperk staan veral uit vir sy uiteenlopende eras waarbinne die NG Kerk homself bevind het. Telkens is dit ook vir die NG Kerk ‘n saak van erns om profeet te wees, maar word soms so in die praktyk ingetrek van ‘n era in uiterste intensiteit dat hy soms moeilik objektief sy taak kon volvoer. Aan die een uiterste bevind die NG Kerk hom in die Afrikaner nasionalistiese era, rondom 1948 tot ongeveer vroeg in die sewentiger jare, waar die NG Kerk geneig het tot Neo- Calvinisme en te na aan die regering beweeg het. Die NG Kerk ondersteun die Nasionale Party-regering in sy beleid in die tyd, maar staan ook vir die belange van al die groepe in Suid-Afrika. Ras, Volk en Nasie (1974) sien ook die lig, maar word ook weer hersien. Ekumeniese druk neem ook op die NG Kerk toe. Almal se vreedsame naasbestaan het voorop gestaan in die tyd en die aanvanklike bedoelings was goed. Die hele beleid draai prakties vas. Reeds voor Soweto-dag, in 1976, word gesien hoe die NG Kerk se klem begin skuif en spreek hy die regering oor talle kwessies profeties aan. In die tyd word die NG Kerk ook deur die pers gesien as die bewakers van die sedes van Suid-Afrika en spreek hy profeties talle openbare kwessies asook die regering aan. Alhoewel die NG Kerk en die regering in die tyd na aan mekaar was en daar ‘n baie goeie verhouding geheers het, is dit tog ook opmerklik dat die regering se deur nie deurentyd oop was vir die NG Kerk nie. Die nuwe klem van die NG Kerk word al hoe meer sigbaar en in 1986 word die skuiwe met elke sinode meer intens. Kritiese stemme word al hoe meer hoorbaar. Kerk en Samelewing (1986) vervang Ras, Volk en Nasie van 1974. Die NG Kerk probeer minder voorskriftelik wees en raak in die proses soms te beskeie oor sy profetiese stem ook wat die nuwe bedeling betref. Die NG Kerk het oppad na die oorgang as teologiese entiteit ook die land bedien vanuit die Woord en die Belydenis met hoop, vergifnis, versoening en vrede vir die toekoms. In die tyd is ‘n mens meer bewus dat postmodernisme ‘n rol speel en ook sy merk op die NG Kerk laat. Die NG Kerk sou ook die liberale demokrasie se intensiteit in die era nie totaal vryspring nie. Ook in die tydperk beleef die NG Kerk weer die ander uiterste van swart nasionalistiese vryheid onder ‘n ANC-regering. Hier is die NG Kerk se stem – saam met ander kerke – teen sosiale geregtigheid nie altyd so hoorbaar nie, deels ook weens die feit dat die nuwe regering se deur baie minder oop was vir die kerk. Die NG Kerk se stem oor openbare sedelikheid raak ook al hoe stiller. Die NG Kerk poog deurentyd om opreg kerk te wees. In die laaste era is die NG Kerk ook baie bewus van sy roeping wat die Here van hom vra om profeet te wees. Die twee uiterste kontekste waarin die NG Kerk hom as profeet bevind het in die verskillende eras, het sy profetiese roeping egter tot die uiterste beproef. Naas ‘n aantal belangrike teologies-kritiese opmerkinge hieroor in die slothoofstuk, was een van die kernaspekte van profeetwees vir die kerk voorbidding, en dit het die NG Kerk in die era 1962-2002 deurentyd nagekom.af
dc.language.isoafaf
dc.publisherUniversity of the Free Stateen_ZA
dc.subjectThesis (D.Th. (Ecclesiology))--University of the Free State, 2012en_ZA
dc.subjectNederduitse Gereformeerde Kerk -- History -- 20th centuryen_ZA
dc.subjectChurch and social problem -- South Africaen_ZA
dc.subjectProphecy -- Christianityen_ZA
dc.subjectBlack nationalism -- South Africaen_ZA
dc.subjectSecularismen_ZA
dc.subjectDutch Reformed Churchen_ZA
dc.subjectBarthianismen_ZA
dc.subjectChurch and Societyen_ZA
dc.subjectNeo-Calvinismen_ZA
dc.subjectSouth African Governmenten_ZA
dc.subjectProphetic roleen_ZA
dc.subjectAfrikaner nationalismen_ZA
dc.titleDie NG Kerk as profeet teenoor die Suid-Afrikaanse regering (1962-2002): 'n kerk-historiese perspektiefaf
dc.typeThesisen_ZA
dc.rights.holderUniversity of the Free Stateen_ZA


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