An Exchange Between Scotland and Germany in 1879: Ebrard of Erlangen and Matheson of Inellan

1989 ◽  
Vol 42 (3) ◽  
pp. 341-366
Author(s):  
A. I. C. Heron

In 1988 the Reformed Church in Bavaria commemorated the life and work of August Ebrard (1818–1888), the first Professor Ordinarius of Reformed Theology in the University of Erlangen. Ebrard is today almost completely forgotten; Karl Barth is reported to have opined that his theology was ‘deader than dead’. Yet he was a remarkable man, successively Professor in Erlangen, Konsistorialrat in Speyer, independent author and lecturer, finally minister of the French Reformed congregation in Erlangen (as his father had been long before). He contributed considerably to the maintenance and strengthening of the Reformed witness in Germany in the nineteenth century, took up the cudgels to defend the faith against D. F. Strauss on the one hand and Haeckel's Darwinism on the other, and published voluminous theological works, from biblical exegesis through church history to dogmatics, apologetics and practical theology, including liturgies, hymnology and sacramentalia. His interests were wider still; he was a kind of nineteenth century ‘renaissance man’, his studies extending inter alia to geology, mineralogy, musical theory and linguistics; learned, cultivated, busily writing up to the day of his death. Alongside his specifically theological works stand historical novels (written under the pen-name Gottfried Flammberg), poems, travel reports, an autobiography of Herculean proportions and such special gems as a System of Musical Acoustics and a Handbook of Middle Gaelic. Ground enough there alone for a Scot occupying Ebrard's chair a century after his death to look more closely at the man and his writings! Ebrard's papers are preserved in the Erlangen City Archives.

Author(s):  
Dirk van Keulen

Abstract Arnold Albert van Ruler (1908-1970) was one of the leading theologians in the Dutch Reformed Church in the second half of the twentieth century. After having worked as a minister in Kubaard (1933-1940) and Hilversum (1940-1947) he was professor at the University of Utrecht (1947-1970). Van Ruler had a special place in the Dutch theological landscape. The development of his views took the opposite direction of the mainstream of Dutch protestant theology, which can be illustrated with his reception of the theology of Karl Barth. Before the Second World War Van Ruler was a Barthian theologian; after the War he distanced himself from Barth. As a result of this, some of Van Ruler’s theological views were controversial. Van Ruler himself felt somewhat lonely and complained that he was neglected by his colleagues. On the morning of December 15, 1970, Van Ruler had his third heart attack and dead sitting at his writing desk. In this contribution the reactions on Van Ruler’s death are documented. In many daily newspapers his death is mentioned and in several the significance of his work is described. During the months after his death in many ecclesiastical weekly’s and in theological journals in Memoriams were published. We find personal memories and praise for his style of theologising, which was experienced as sparkling and bright. Van Ruler’s colleagues recognised his originality. His views on theocracy, however, remained as controversial as they were during his lifetime.


Author(s):  
Rothney Tshaka

Although confessional theology is making its rounds across Reformed communities, this theology remains virtually unknown north of the Limpopo River. The Reformed Church of Zimbabwe (RCZ) is one of the immediate neighbours of the Uniting Reformed Church in Southern Africa, which produced the Belhar Confession during the apartheid era. The confessional theology of Karl Barth, which informed this confession, has proven to be versatile in diverse contexts. Confessions, it will be argued, do not exist independently from the socioeconomic and political situations from which they arise. This article will attempt to argue that this theology can contribute to the Reformed theology in present day Zimbabwe. It will therefore attempt to introduce the confessional theology of Karl Barth to Zimbabwe; however, it also argues that the RCZ will have to realise that a number of adjustments need to be made on its part to ensure that it appropriates this theology profitably for its situation.Keywords: Zimbabwe, Karl Barth, confessional theology, Reformed Church in Zimbabwe, politics


Author(s):  
Bart Latré

Influenced by feminist theology, feminist christians in Flanders aimed at a'feminisation' of christian religion. Compared with the 'feminisation' of religionin the nineteenth century, there are differences as well as similarities incontent. Nevertheless, the context in which the gender construction of feministchristians is placed, has changed radically. In the nineteenth century,women were still associated with the private sphere, while in the 1960s and1970s, the 'second feminist wave' refused the connection of male and publicon the one hand, and women and private on the other hand. Consequently,the 'feminisation' of christian religion of feminist christians was also appliedto more 'public' aspects of christian faith, such as theology, church governmentand church history. It's also remarkable that the way of believing of feministchristians was clearly influenced by the dechristianised society in whichthey lived. Consequently, the phenomenon of feminist christians doesn't contradictCalum Browns thesis that women, rejecting christian discourse as acornerstone of their identity, caused dechristianisation in the 1960s.


2017 ◽  
Vol 73 (1) ◽  
Author(s):  
Jaco Beyers

In this article the contribution of professor Frans J. van Zyl (1913–2008) will be scrutinised as to determine the influence his thoughts had on the theology of the Netherdutch Reformed Church. As Van Zyl was seen as a follower of the theology of Karl Barth, his greatest influence centered around the ideas of Barth. Here, particular reference will be made to his view of the Bible and the Dialectical theology. The article also addresses the problem of the existence of so-called churchly theology and investigates the role Reformed theology played in the Netherdutch Reformed Church. The contribution Van Zyl made to Reformed theology is measured in terms of his contribution to (1) an understanding of God, (2) to a view on scripture and (3) his emphasis on the importance of mission work. Further, (4) his way of unselfishly serving in the church becomes a theological testimony to his character and example to the church. Lastly, (5) his condonation of white-only membership of the Netherdutch Reformed Church is not seen as a blemish to his name, but rather interpreted here as a continuation of the Reformed heritage in the sense that the nature of man is flawed by sin.


1997 ◽  
Vol 33 ◽  
pp. 393-406
Author(s):  
Peter Van Rooden

The Dutch Reformed Church acquired its modern past fairly recently, at the beginning of the nineteenth century, during the first years of the new Kingdom of the Netherlands. From 1819 to 1827 the four volumes of Ypeij and Dermout’s History of the Dutch Reformed Church appeared, some two and a half thousand pages all together. The work has not fared well. Its garrulous verbosity, weak composition, and old-fashioned liberalism have been rightly denounced. Only the four accompanying volume with notes, more than a thousand dense pages full of facts and quotations, have been admired for their scholarship. Protestant academic ecclesiastical history prefers to trace its origin to the founding in 1829 of its scholarly journal, the Nederlands Archief voor Kerkgeschiedenis, by the two first occupants of the newly founded chairs for Church history at the universities of Leiden and Utrecht.


1958 ◽  
Vol 11 (1) ◽  
pp. 84-98
Author(s):  
K. E. Bugge

The Grundtvig Collection at the Institute of Danish Church History.By K. E. Bugge.In the autumn of 1956 a new Institute for Danish Church History was inaugurated under the auspices of the University of Copenhagen. Shortly afterwards there appeared several articles by the Head of the Institute, Prof. Hal Koch, in which, among other things, he called attention to the exceptionally fine Grundtvig collection belonging to the Institute. The purpose of the present article is to give a brief account of some of the rarities contained in the collection.The main part of it consists of the so-called “ Thorsen-Collection”, which was made by the late Inspector N. F. Thorsen, who died in 1946, and which was bought in 1947 by the University of Copenhagen with a view to its use by the proposed Institute for Danish Church History. The catalogue of the Thorsen Collection contains about 850 items, even if periodicals and works in several volumes are reckoned as single items. The size of the collection is partly due to the fact that Thorsen acquired not only one, but several copies of a single work of Grundtvig’s, if these were printed on different kinds of paper. Furthermore, he also endeavoured to get hold of uncut copies, copies with their original dust-jackets, and works containing dedications in Grundtvig’s own handwriting to members of his family or of his circle of friends. Finally, the collection also contains some copies of proof together with a small collection of books which belonged to Grundtvig.Besides books and articles the Thorsen collection also contains a series of cuttings from contemporary daily papers and periodicals. In addition, there is a fairly large collection of works dealing with Grundtvigianism and Grundtvig’s family. In 1950 the collection was supplemented by the purchase of a picture collection containing 83 pictures and with a collection of about 170 cuttings from newspapers and periodicals. Since then the collection has been further supplemented, partly by gifts and partly by purchases. The present article gives a survey of the way in which the Institute’s Grundtvig collection provides us with new information about Grundtvig’s life and literary work, and shows how on the basis of this material we can correct various things which had formerly been reckoned as facts.The most interesting feature of the part of the collection which is catalogued under the title, “Grundtvig’s ancestors and family” , is the books by and about F. L. Grundtvig. The Institute possesses a complete set of copies of the weekly “Brevduen” (“ The Messenger Dove” ) which F. L. Grundtvig issued as a boy together with Svend Høgsbro and the brothers Joakim and Niels Skovgaard. In addition, there are a good many books bearing the signature of F. L. Grundtvig; again, others have belonged to members of the inner family circle and are therefore adorned with dedicatory poems in F. L. Grundtvig’s own handwriting. Unfortunately none of these poems was known in 1955, when Høirup’s book on F. L. Grundtvig appeared.In the part of the collection which is catalogued under the title, “Grundtvig’s collection of books” , there are two books in particular which arouse our interest. The first is Grundtvig’s own copy of the book, “Cathecismi Forklaring” (“Explanation of the Catechism” ), 1779, by his father, Johan Grundtvig, which was presented to Grundtvig in January 1791. Here and there in the book various additions have been inserted in Grundtvig’s handwriting. Next may be named Ulfila’s Gothic translation of the Bible in the edition of 1805 by J. Christian Zahn. The book belonged to Grundtvig, and later to his son, Svend Grundtvig. Grundtvig provided the glossary in the latter part of the book with numerous notes, both in ink and in pencil. These notes give us an interesting insight into Grundtvig’s ideas about the etymology of different words. A real tit-bit for philologists!Finally we must mention two smaller sections of the Institute’s Grundtvig collection: first a collection of notes on Grundtvig’s hymns and poems, and then a collection of unpublished material concerning Grundtvig. The lastnamed collection contains, among other things, an unpublished letter, dated 28/4 1867, dealing “ inter alia” , with Grundtvig’s mental illness in 1867.The Institute’s Grundtvig collection is probably one of the three most complete Grundtvig collections which exist. Only the collections in the Royal Library and in the Grundtvig Library at Vartov can be compared with the one described here. These three great collections supplement each other admirably, since each of them contains Grundtvigiana which the two others do not possess.


Author(s):  
Ábrahám Kovács

AbstractThe Response of Debrecen New Orthodoxy to Liberal Theology in Hungary. The Reformed Church of Hungary was not exempt from the impact of various theological schools of Western Europe during the nineteenth century. The historical theological school of Tübingen, the Swiss liberal and moderate theology and the Dutch ‘moderne theologie’ held a great sway on Hungarian Protestantism in particularly Reformed Theology. Parallel to this development another and distinct trend appeared as a response to the challenges posed by liberal theology, which preferred traditional theological stances. In consequence not only liberal theology but also orthodox, evangelical, and pietist theologies were transferred from England, Scotland, Switzerland, Germany and France to Hungary. While Germany experienced already in the 1840s and 1850 serious theological debates, Hungarian Protestantism was late to encounter a similar debate due to the political-historical situation. It is only after the Ausgleich (1867), the Agreement between Austrian and Hungarian aristocracy that in the era of political and national freedom theological debates surfaced and became really intense. The fiercest theological debate unfolded between the liberal theologians led by Mór Ballagi, a professor in Budapest, and the neo-orthodoxy of Debrecen Reformed University where Imre Révész sen., a local minister and Ferenc Balogh, professor of Dogma and Church History became the leading voices. This pioneering study seeks to demonstrate how the response of Debrecen neo-orthodoxy came into being in response to extremely liberal form of theology, which was organised and promoted by Mór Ballagi (Moritz Bloch), a convert from Judaism to Christianity


1987 ◽  
Vol 38 (2) ◽  
pp. 254-270 ◽  
Author(s):  
D. G. Hart

In 1854, Philip Schaff, professor of church history at Mercersburg Theological Seminary and minister of the German Reformed Church, reported to his denomination on the state of Christianity in America. Although the American Church had many shortcomings, according to Schaff the United States was ‘by far the most religious and Christian country in the world’. Many Protestant leaders, however, took a dimmer view of Christianity's prospects. In the middle decades of the nineteenth century, a nagging sense prevailed that traditional theology was no longer capable of integrating religion and culture, or piety and intelligence. Bela Bates Edwards, a conservative New England divine, complained of the prevalent opinion ‘that an intellectual clergyman is deficient in piety and that an eminently pious minister is deficient in intellect’. Edwards was not merely lamenting the unpopularity of Calvinism. A Unitarian writer also noted a burgeoning ‘clerical skepticism’. Intelligent and well-trained men who wished to defend and preach the Gospel, he wrote, ‘find themselves struggling within the fetters of a creed by which they have pledged themselves’. An 1853 Memorial to the Bishops of the Protestant Episcopal Church summed up the doubts of Protestant clergymen when it asked whether the Church's traditional theology and ministry were ‘competent to the work of preaching and dispensing the Gospel to all sorts and conditions of men, and so adequate to do the work of the Lord in this land and in this age’.


1999 ◽  
Vol 20 (2) ◽  
pp. 369-384
Author(s):  
T.G. Mahne

Murray (1828-1917) was an emissary of God. In the Dutch Reformed Church in South Africa, where he served as a full time minister for fifty eight years, he was elected Moderator six times. His influence, however, was not limited to the Dutch Reformed Church. Of the two hundred and fifty books (more than 20 000 pages) he wrote, some were translated into more than twenty languages. In spite of his intention not to write theological works, Murray was granted a doctorate degree in Theology by the University of Aberdeen in 1898. He was a man of prayer who published approximately thirty books about prayer. Murray, a mystic and peifectionist, was reared in an extremely legalistic home. As a student he joined the Secor Dabar association which was an offspring of the legalistic Reveil movement in the first half of the nineteenth century. At the age of roundabout 65, Murray was impressed by the writings of William Law (1686-1761), which fitted his mindset like a glove. But who was Andrew Murray actually? Other similar questions concerning his influence in the Dutch Reformed Church are equally important. First and foremost however: Who was this man? Was he possibly a "tossed salad" theologian? Still today we find traces of Murrayism in the Dutch Reformed Church. Fortunately his full-time service of fifty eight years has left behind a positive heritage of Scottish Calvinism.


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