Die status en plek van die Drie Formuliere van Eenheid in twee Suid-Afrikaanse gereformeerde kerke

The status and real position of the Three Formulas of Unity in two South African Reformed Churches. The Three Formulas of Unity, which was accepted by the National Synod of Dordrecht (1618–1619) as confessions of faith, formulating the common faith of the Dutch Reformed Church, were also accepted by churches in other parts of the world. Two of them are the Dutch Reformed Church and Reformed Churches in South Africa. The Synod of Dordt regarded the formulation of core issues of faith in the Three Formulas as in accordance with Scripture. By doing so, they did not proclaim that every word and sign in the Formulas were according to Scripture, but the doctrine or faith as formulated. The Dutch Reformed Church and the Reformed Churches both indicate that they accept this viewpoint regarding the Three Formulas. In the case of the former, however, it sometimes lacks the using of the Formulas consequently in the life of the church

Die bittereinderstandpunt van President M.T. Steyn tydens die Anglo-Boereoorlog van 1899–1902 – ‘n Etiese beoordeling

The die-hard viewpoint of an influential figure like President M.T. Steyn of the Republic of the Orange Free State (1896–1902) led to the lengthening of the Anglo-Boer War by more than a year. The reasons for Steyn leading the Free State into this war, the reasons for his call not to surrender and the effect of the war on the Afrikaner, is discussed in this article. An ethical discussion of factors indicating a bitter end, is also on the cards. There was a strong realisation among the representatives of the Republics of the Free State and the Transvaal in 1902 that this is the end of the war

Generaal C.R. de Wet: Die invloed van sy Christelike oortuigings op sy optrede as ’n veldheer of krygsman 1899–1902

For, General C.R. de Wet, the well-known military leader of the Republic of the Orange Free State in the Anglo-Boer War of 1899–1902, this was a war undertaken in faith. As far as De Wet was concerned, his Christian faith had to determine his way of life: every decision and every action. Therefore it was also visible in his reasons for fighting and other actions in the war. De Wet cared for practical worship around the Bible and prayer with his men on commando. His Christian convictions, however, also showed in his common sense and decision-making skills on the battle field, his respect for friend and foe when in contact, and his humanity in treating soldiers. From this point of departure, De Wet undertook, from his side, a gentleman’s war. De Wet was a man of action and of deeds, and not of hesitance, which sometimes led to mistakes and tactical blunders on his side

Kerklike tug: Pastoraal-kerkregtelik van aard en daarom billik en regverdig? NG Kerkorde, artikel 60.3 ’n geesteskind van die Dordtse Kerkorde?

Church discipline: A fair and just pastoral-ecclesiatical act? Is article 60.3 of the Church Order of the Dutch Reformed Church a spiritual offspring of the Church Order of Dordt? Departing from the viewpoint that church discipline is spiritual in nature, article 60.3 of the Church Order of the Dutch Reformed Church states that it should be exercised in a fair and just pastoral-ecclesiatical way. In doing so, this Order should be obedient to the Word of God, the confessions of faith of this church, its church order and the normative character of the church as an institution of society. This requirement, in terms of the formulation of article 60.3, is investigated. In addition, article 60.3 is compared with the Church Order of Dordt to determine whether the former may be regarded as a spiritual offspring of the latter. It is concluded that article 60.3 is indeed scriptural, according to the confessions and determined by the character of the church. It is therefore also an offspring of the Church Order of Dordt

Die Nederlandse Geloofsbelydenis en drie besondere ampte: Artikel 30 ’n verstarring?

The Confessio Belgica and the three offices: Article 30 inflexible? The Confessio Belgica or Dutch Confession of Faith from 1561, one of the Three Formulas of Unity in the Dutch Reformed tradition, confesses in article 30 that the government of the church, as an institution of the Christian faith, should be spiritual and conducted by chosen consistories. These consistories should consist of ministers, elders and deacons. The norm or constant of three offices was excepted by churches in this tradition, but more recently it’s necessity and efficiency became questioned in some of these circles. Historically the three offices served the Reformed churches well. The acceptance of the three offices is based on the Confessio Belgica as a confession, but also on the biblical principle that Christ is the head of the church and its highest Prophet, eternal King and only Priest. The church grows spiritually out of Christ and his Spirit as their head. In this process, the church also uses the offices of minister, elder and deacon as instruments. These offices correspond with the offices of Christ as their Prophet, King and Priest. A study of the Confessio Belgica article 30 leads to the belief that it does not exclude changes in the task of the three offices nor opposes the addition of extra offices or the help of additional functionaries. Contribution: This article contributes theologically to the debate in the Dutch [Netherlands] Reformed churches on the offices in church. It tries to clarify all the thinking regarding the impact of the reformed Three Formulas of Unity, and especially the Dutch Confession of Faith article 30 on the work or service of the church and norms or principles to achieve an acceptable functioning of the offices in church. The solution aims at stability and new initiatives on the offices in church

Tugwaardige sondes in drie gereformeerde kerkordes

Sin which should be disciplined according to three church orders. The orders of three reformed churches, namely those of the Dutch Reformed Church, the Christian Reformed Church in North America and the Reformed Churches in South Africa have consensus about the need for an officially punishable sin to be of a public and offensive nature. The reason is that a sin must be openly against the Word of God and the confessions of the church. The approach of the church as an institution of faith carrying the love and righteousness of God, should be to maintain the spiritual nature of church discipline and to aim for the spiritual purpose of its discipline. Church discipline should be aimed at convincing the sinner and assuring church members of its desire to keep the demands of the Word and justice in tact

Homoseksualiteit: Die standpunte van die Nederduitse Gereformeerde Kerk en die Nederduitsch Hervormde Kerk van Afrika in 2007

Homosexuality: The viewpoints of the Dutch Reformed Church (DRC) and the Netherdutch Reformed Church of Africa (NRCA) in 2007 These two churches, through their broadest assembly namely the General Synod and the General Church Assembly respectively, show remarkable similarities in their approach to Scripture on the matter of homosexuality, the position of gay people in church life and the time frame in which they took decisions on these matters. The point of departure for both is marriage as something only for one husband and one wife. This is explicitly complemented by the NRCA with a limitation of sexual intercourse to marriage, which rules out the possibility of homosexuality. In the DRC the same principle is tradition, thus basicly coming to the same conclusion as the NCRA. The reason for these similarities is not that the two assemblies openly copied each other, but the fact that they both are reformed churches in Southern Africa serving, mainly, Afrikaners. Perhaps these similarities supply another reason for the present increase in cooperation between the two churches

Die hervormingsdaggetuienis van agt Nederduitse Gereformeerde Kerk-dosente op 31 Oktober 1980 – ’n oproep tot hervorming?

The witness on Reformation Day, 31 October 1980, by eight Dutch Reformed Church lecturers – a call for reformation? Eight well-known lecturers, members of the Dutch Reformed Church, made a call on Reformation Day, 31 October 1980, for the churches in South Africa to strive for the reformation of the order of society in apartheid South Africa. They pleaded to the churches to help the cause of a new, integrated country based on love, justice and human dignity. Their witness created a climate in the Dutch Reformed Church to criticise the justification of apartheid and paved the way for the documents Church and Society of the general synods of 1986 en 1990. In 1980, the witness created a storm in the Dutch Reformed Church and unofficially announced the start of the end of apartheid in this church. Intradisciplinary and/or interdisciplinary implications: This article concentrates on the reform of the status quo in the last years of official apartheid in South Africa. Years stretching from more or less 1980 until 1994. The question investigated is: What was meant by a reform of the existing society by the witness on Reformation Day 31 October 1980? The witness as formulated by eight specific Dutch Reformed Church lecturers? This kind of reform as well as the history of this witness in 1980 are matters for church history to investigate, but also show a side for a philosophical sociology, ethics and a contemporary history

Johan Heyns and critique in the Dutch Reformed Church against apartheid: The moderator a prophet?

Johan Heyns was the moderator of the General Synod of the Dutch Reformed Church from 1986 to 1990. This church was known as a moral and theological supporter of apartheid until the 1980s. In 1980 Heyns was, for the first time, involved in public critique against the pro-apartheid stance of his church. He took an influential part in writing a new document that criticised apartheid and was accepted by the General Synod of 1986. Heyns was elected as moderator or chairman of this synod. The years from 1986 to 1990 became the busiest of his life. He became the leader in his church’s defence of the new document Church and Society in and beyond South Africa. In order to get back into the World Alliance of Reformed Churches and to stay on in the Reformed Ecumenical Synod, the Dutch Reformed Church decided to depart from its apartheid ways. Heyns’ message on apartheid was shaped by his Reformed approach to life, in which he chose reform as the method for change