Church, Sacrament, and Society: Abraham Kuyper's Early Baptismal Theology, 1859-1874

2008 ◽  
Vol 2 (3) ◽  
pp. 275-296
Author(s):  
John Halsey Wood

AbstractThis article considers the development of Abraham Kuyper's theology of baptism during his early life, from 1859 as a theology student at Leiden University through 1874, the conclusion of his pastoral career in the Netherlands Reformed Church. After initially rejecting the institutional church, Kuyper began to develop a theology for a free church in order to bring Calvinism into rapport with modern times. This paper argues that Kuyper's theology of baptism developed as part of this vision of a modern Calvinist church, one that was both a voluntary institution and an objective, divinely sanctioned institution. The fluctuations of Kuyper's early baptismal theology reflect the tensions of this proposal for a modern church, but by the end or his pastoral career Kuyper had settled on the primacy of the institutional church in baptism.

Animals ◽  
2021 ◽  
Vol 11 (6) ◽  
pp. 1801
Author(s):  
Diederik van Liere ◽  
Nataša Siard ◽  
Pim Martens ◽  
Dušanka Jordan

Transmission of experience about prey and habitat supports the survival of next generation of wolves. Thus, the parent pack (PP) can affect whether young migrating wolves (loners) kill farm animals or choose to be in human environments, which generates human–wolf conflicts. Therefore, we researched whether the behavior of loners resembles PP behavior. After being extinct, 22 loners had entered the Netherlands between 2015 and 2019. Among them, 14 could be DNA-identified and linked with their PPs in Germany. Some loners were siblings. We assessed the behavior of each individual and PP through a structured Google search. PP behavior was determined for the loner’s rearing period. Similarity between loner and PP behavior was significant (p = 0.022) and applied to 10 of 14 cases: like their PPs, three loners killed sheep and were near humans, five killed sheep and did not approach humans, while two loners were unproblematic, they did not kill sheep, nor were they near humans. Siblings behaved similarly. Thus, sheep killing and proximity to humans may develop during early-life experiences in the PP. However, by negative reinforcement that can be prevented. New methods are suggested to achieve that. As a result, new generations may not be problematic when leaving PPs.


2013 ◽  
Vol 7 (1) ◽  
pp. 51-68
Author(s):  
Leon van den Broeke

Abstract The Reformed Church in America is wrestling with an interesting question in ecclesiology and church order: is there a place within the church for so-called non-geographic classes. Non-geographic classes are classes which are not formed around a geographic regional principal, but by agreement in theological perspective or a peculiar way that a congregation is shaped. The question central to this article is then: is there a place in Reformed churches for non-geographical classes? In answering this question, the following will be considered: a similar proposal from the Gereformeerde Bond in the Netherlands Reformed Church in 1998; the geographic-regional principle; the Walloon Classis; the Classis of Holland; the Reformed Church in America; Flying, diocesan and titular bishops and finally a conclusion.


2021 ◽  
Vol 34 (2) ◽  
pp. 1-18
Author(s):  
Hendrik L. Bosman

Jacobus Eliza Johannes Capitein (1717-1747) was a man of many firsts-the first black student of theology at the University of Leiden in the Netherlands, the first black minister ordained in the Dutch Reformed Church in the Netherlands, the author of the first Fante/Mfantse-Dutch Grammar in Ghana as well as the first translator of the Ten Commandments, Twelve Articles of Faith and parts of the Catechism into Fante/Mfantse. However, he is also remembered as the first African to argue in writing that slavery was compatible with Christianity in the public lecture that he delivered at Leiden in 1742 on the topic, De Servitute Libertati Christianae Non Contraria. The Latin original was soon translated into Dutch and became so popular in the Netherlands that it was reprinted five times in the first year of publication. This contribution will pose the question: Was Capitein a sell-out who soothed the Dutch colonial conscience as he argued with scholarly vigour in his dissertation that the Bible did not prohibit slavery and that it was therefore permissible to continue with the practice in the eighteenth century; or was he resisting the system by means of mimicry due to his hybrid identity - as an African with a European education - who wanted to spread the Christian message and be an educator of his people?


Author(s):  
Judith Pollmann ◽  
Alastair Duke ◽  
Geert Janssen

The Low Countries have a special place in Reformation history, both because of the great diversity of the religious landscape and because they experienced a genuine Reformation “from below,” as well as fierce repression of Protestant heresies. Protests against the latter helped to trigger the revolt that resulted in the split of the Habsburg Netherlands. In the northern Netherlands, the Dutch Republic gave the Reformed Church a monopoly of worship but also guaranteed freedom of conscience to dissidents. The southern Netherlands, once “reconciled” with the Habsburgs and having expelled its Protestant inhabitants, became a bulwark of the Counter-Reformation. For more on the revolt, see the Oxford Bibliographies in Renaissance and Reformation article “The Netherlands (Dutch Revolt/Dutch Republic)” by Henk van Nierop.


Author(s):  
Janine Janssen

What has the Dutch police learned about violence in the name of the family honor over the years? In the first paragraph, authors will deal with the question: What is violence in the name of the family honor? And what has the Dutch police done to curb this particular form of violence? The second paragraph addresses the question: What tools do the Dutch police have for dealing with this form of violence and helping vulnerable groups in society? The most important lesson that the Dutch Police have learned is that this form of violence has many faces. It might be a threat or have a lethal outcome. Next to that, ancient honor codes are capable of tapping into modern times: offenses against the honor of the family do not only take place in ‘real life' so to speak, but also online. In the early days in The Netherlands, violence in the name of family honor was often associated with migrants of Turkish decent, but nowadays the police also see cases in other communities.


2013 ◽  
Vol 47 (2) ◽  
Author(s):  
Johannes W. Hofmeyr

Met die 450e herdenking van die Heidelbergse Kategismus as vertrekpunt, word met die huidige en die vorige artikel gepoog om lig te werp op die plek, die rol en die interpretasie van die opstanding van Jesus Christus in veral Sondag 17 en 22, spesifiek in die konteks van twee besondere eras in die Nederduitse Gereformeerde (NG) Kerk. In die vorige artikel is allereers ’n bespreking gevoer oor die Heidelbergse Kategismus (HK). Daar is gekyk na die resepsie van die betrokke HK-geloofsartikels in die era van Andrew Murray, spesifiek teen die agtergrond van die negentiende-eeuse liberale teologie in Nederland. In die huidige artikel word soortgelyk gekyk na die resepsie van die betrokke HK-geloofsartikels in die NG Kerk na 2000, teen die agtergrond van die herverskyning van die negentiende-eeuse liberale teologie in die vorm van die Jesus Seminaar, die Nuwe Hervorming en ondersteuners daarvan binne die NG Kerk. Sowel die negentiende-eeuse liberale stryd in die NG Kerk asook die stryd oor die opstanding in die NG Kerk van die eerste dekade van die een-en-twintigste eeu, soos verder in hierdie artikel sal blyk, was gekenmerk deur kontekstueelbepaalde uniekhede. Die gemene deler was dat albei deel was van tye van teologiese vrysinnigheid. In die lig van hierdie bespreking word tot die gevolgtrekking gekom dat die NG Kerk tans, betreffende haar identiteit as gereformeerde kerk waarskynlik in ’n kritieke geloofs- en toekomskrisis verkeer. Dit impliseer kommerwekkende gevolge vir haar Skrifverstaan en getuienis as belydenis en belydende kerk van Jesus Christus en haar toekoms. Alleen duidelike visie, verantwoordelike leierskap en ’n herontdekking van die verlossingskrag van Christus se kruis en opstanding sal herstellende, positiewe en dinamiese oplossings kan bied om sodoende die NG Kerk te red van ’n snelwentelende afwaartse spiraal.With the 450th celebrations of the origin of the Heidelberg Catechism (HC) in mind, the main aim of this and the previous article is to focus on the place, role and interpretation of the doctrine of the resurrection in HC (Sunday 17 and 22), within two very specific and critical eras in the history of the Dutch Reformed Church (DRC) in South Africa. The first article focused on the reception of the HC in the time of Andrew Murray during the nineteenth century, and specifically against the background of the then liberal theology in both the Netherlands and South Africa. In this current article I look at the reception of the same HC articles (Sunday 17 and 22) in the DRC after 2000, against the background of the reappearance of the nineteenth century liberal theology in the Netherlands, and specifically with reference to the Jesus Seminar, the New Reformation and those sympathetic to the latter in the DRC. Both these nineteenth- and twenty-first-century developments had their own unique contexts but what they had in common were a specific theological liberal mindset. In view of this discussion it is concluded that the DRC as a reformed church is not only caught up in an identity crisis, but even in a survival crisis of no small proportions. This also has serious implications for its use of Scripture and its confessional character. Only strong vision, able leadership and a rediscovery of the redeeming power of the cross and resurrection of Christ will be able to provide a remedial, positive, and dynamic solution, saving the DRC from an ever downward spiral.


Itinerario ◽  
2018 ◽  
Vol 42 (3) ◽  
pp. 375-402
Author(s):  
D. L. Noorlander

Catechisms, Bibles, and other printed works were critical for the successful plantation and growth of Dutch religion and culture in the seventeenth-century Atlantic world. This essay examines the provision, regulation, and various controversies surrounding religious books and pamphlets in that period. Under the joint supervision of the West India Company and the Dutch Reformed churches of the Netherlands, colonial clergy were supposed to teach everyone from Company soldiers and officers to European settlers, from Africans and African slaves to Native Americans. And the clergy certainly had some missionary achievements, especially where the Company’s power was greatest. However, colonial clergy and churches also faced tremendous difficulties and fell short of their original plans and goals. Studying the different tools they had at their disposal—studying the creation (and destruction) of their printed materials—helps us see the church’s own culpability in these difficulties and failures. Early seventeenth-century Dutch Calvinism was restrictive enough and the churches of the Netherlands worried enough about deviance and heterodoxy that they unintentionally undermined their own mission and reduced the Dutch footprint overseas.


1898 ◽  
Vol 44 (184) ◽  
pp. 76-95
Author(s):  
Sir James Crichton-Browne

Gentlemen,—I am not going to weary you with a catalogue—it would be a long one—of the distinguished sons that Dumfriesshire and Galloway have sent forth; I ask you to bear with me for a little while I appeal for your generous admiration of the most illustrious of all of them —I mean Thomas Carlyle. and such an appeal is not unnecessary, for this illustrious man—glorified by genius— has more than any great man of modern times been subjected since his death to detraction and disparagement. Late in securing the recognition of his claims as a writer, for it was not until he was in his forty-second year that the British public really took note of him, he rose rapidly thereafter in fame and popularity, and after his rectorial address in this University, in 1866, was the object of enthusiastic national regard. He died in universal honour, the ablest and highest of his literary contemporaries vying with each other in sounding his praises, extolling his heroic and unsullied life, and describing him as sovereign by divine right amongst the British men of letters of his generation. But a change speedily came over the spirit of the scene. Carlyle had not been a week in his grave when the Reminiscences, edited by Froude, appeared; these were followed within a year by the Letters and Reminiscences of Jane Welch Carlyle; and after these came rapidly The Early Life and The Life in London, for which also Froude was responsible. “It was these nine volumes,” says Masson, “that did all the mischief.” Full, at least as regards the earlier volumes, of slovenly press errors, and obviously very hurriedly prepared, they depicted Carlyle in his darkest and gloomiest moods, almost ignoring the bright and genial side of his nature, and gave prominence not merely to the biting judgments he had passed on public men, but also to his pungent comments on private individuals then still living. Froude was Carlyle's most intimate friend in his hitter days; he was his chosen literary executor; he was his faithful disciple in doctrine; he has, with lofty eloquence, described his extraordinary personality and gifts, and put on record his conviction that, with all his faults of manner and temper, he was the greatest and best man he had ever known. and yet, for all that, it has been his part to open the flood-gates of adverse criticism, and to supply all the quacks, and idiots, and sects, and coteries whom Carlyle had scourged, in his day, with nasty missiles with which to pelt his memory. Even Froude's warmest defenders are constrained to admit that he showed defective reticence and bad taste, and every impartial reader of the Reminiscences must, I think, perceive that in his vivid sympathy with that brilliant woman, Mrs. Carlyle, Froude has many times been betrayed into references to her husband that are unjust and almost vindictive. When Carlyle was working at the French Revolution “his nervous system,” says Mr. Froude, “was aflame. At such times,” these are Mr. Froude's words, “he could think of nothing but the matter which he had in hand, and a sick wife was a bad companion for him. She escaped to Scotland to her mother.” The plain inference from this is that Mrs. Carlyle, when an invalid, was driven away from home by Carlyle's neglect and irritability. The fact is, that it was solely the state of her own health that sent her to the north, and that she had no peace or comfort till she got home again. She writes, on returning on this occasion: “The feeling of calm and safety and liberty which came over me on re-entering my own house was really the most blessed I had felt for a great while.” Does this sound like coming back to a self-absorbed bear of a husband? “The house in Cheyne Row,” says Mr. Froude, “requiring paint and other readjustments, Carlyle had gone to Wales, leaving his wife to endure the confusion and superintend the workmen alone with her maid.” Thus Froude insinuates that Carlyle selfishly went off to enjoy himself, leaving his wife to drudgery and discomfort. But the facts are that Mrs. Carlyle was a house-proud woman, and took delight in her domestic lustrations, and that while Carlyle was in Wales at this time, on one of those excursions which were essential to the maintenance of his health and of his bread-winning labours, Mrs. Carlyle went off on a holiday on her own account to the Isle of Wight, from which she was very glad to return to her dismantled home. I could quote a dozen paragraphs like these in which Froude seems to seek, by innuendo or elision, to convey the impression that Carlyle was systematically hard and heartless in his relations with his wife, whereas the truth is that, with failings of temper and thoughtlessness—from which few are exempted—he was a tender and affectionate spouse.


2011 ◽  
Vol 67 (3) ◽  
Author(s):  
J. Christo Van der Merwe

Missional congegrations in the Netherdutch Reformed Church of Africa – Theologically substantiated The Christian churches are experiencing a major paradigm shift as they attemp to navigate the 20th century. Around the mid-fourth century to the mid-twentieth century CE, often referred to as the ‘age of Christendom’, Christianity and the institutional church had a central place, which was culturally supported in the public life of most Western societies. Today it is impossible to talk about culture without using the plural. Society has changed into what is called a ‘pluriverse’ of cultures determined by aspects such as geography, race, ethinicity, class, and worldview. For Christian denominations, this paradigm shift has become exceedingly challenging. This article discerns and experiments with approaches to ministry that are vitally challenged by the many current understandings of what it means to be church today. By taking the concept missio Dei as point of departure the article describes the church as being called to be a missional church and the Christian leaders as being called to exercise missional leadership. The article addresses the notion of missio trinitatis as fundamental to the understanding of the missio Dei. God is one who lives by sharing, and the Trinity is the doctrine of a God whose very essence is sharing, thus the consequence is that those who believe in such a God must live a similar life. Matthew 28:19−20 serves as basis for a discussion on the ‘embodiment’ of the church’s missional theology as well as a basis for the development of a missional praxis. The fundamental conviction argued in this article is that there can be no place for a future church that is not missional in essence.


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