scholarly journals Die regte en verantwoordelikhede van die homoseksuele persoon

2005 ◽  
Vol 39 (3) ◽  
Author(s):  
J. M. Koos Vorster
Keyword(s):  
South Africa ◽  
The United States ◽  
Dutch Reformed ◽  
Same Sex ◽  
Homosexual Conduct ◽  
Ethical Approval ◽  
The Government ◽  
The Moment ◽  
Court Of Appeal ◽  
The Church

The rights and responsibilities of the homosexual person Homosexual conduct is at the moment a very contentious issue in Christian Ethics in South Africa. The arguments in favour of a Christian ethical approval of homosexual relations, that were entertained in the seventies and eigthies of the previous century in Europe and the United States, are now on the agenda of the Dutch Reformed Churches in South Africa. The issue of possible official marriages between homosexual partners is also under consideration due to a judgement of the Court of Appeal in South Africa that a prohibition on same-sex marriages should be regarded as unconstitutional. This article investigates the arguments of the proponents of homosexual marriages by evaluating the Scriptural testimonies regarding homosexual conduct, and by formulating ethical norms applicable to this theme. The conclusion is that Scripture forbids homosexual conduct because it is considered as “contra naturam”. Therefore, the government and the church cannot condone homosexual conduct as well as same-sex marriages, because these relations are against the Biblical and constitutional value of human dignity. However, in spite of this principle both government and the church have an obligation to treat homosexual people with justice and love and to reject any form of homophobia.

Bonhoeffer, Calvinism and Christian Civil Disobedience in South Africa

1981 ◽  
Vol 34 (3) ◽  
pp. 245-262
Author(s):  
John. W. De Gruchy
Keyword(s):  
South Africa ◽  
South African ◽  
Black Church ◽  
Civil Disobedience ◽  
Dutch Reformed ◽  
South African Council ◽  
Massive Scale ◽  
The Government ◽  
Mission Church ◽  
The Church

In a much publicised address to the 1979 National Conference of the South African Council of Churches (SACC), Dr Allan Boesak, a theologian of the black Dutch Reformed Mission Church, challenged the Church in South Africa to engage in acts of civil disobedience against apartheid laws:The church must initiate and support meaningful pressure on the system as a non-violent way of bringing about change. The church must initiate and support programs of civil disobedience on a massive scale, and challenge especially white Christians on this issue. It no longer suffices to make statements condemning unjust laws as if nothing has happened. The time has come for the black church to tell the Government and its people: We cannot in all good conscience obey your unjust laws because non-cooperation with evil is as much a moral obligation as is cooperation with good. So we will teach our people what it means to obey God rather than man in South Africa.

scholarly journals Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)

Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 176
Author(s):  
Retief Müller
Keyword(s):  
South Africa ◽  
20Th Century ◽  
Social Relations ◽  
Central Africa ◽  
Church History ◽  
Dutch Reformed ◽  
Reformed Church ◽  
Christian Nationalism ◽  
The Church ◽  
Dutch Reformed Church

During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discourse of Afrikaner Christian nationalism, this venture in ecumenism by one of its foreign missions was a remarkable anomaly. Yet, as this article illustrates, the ecumenical project as finalized at a conference in 1924 was characterized by controversy and nearly became derailed as a result of the intransigence of white DRC missionaries on the subject of eating together with black colleagues at a communal table. Negotiations proceeded and somehow ended in church unity despite the DRC’s missionaries’ objection to communal eating. After the merger of the synods of Blantyre, Nkhoma and Livingstonia into the unified CCAP, distinct regional differences remained, long after the colonial missionaries departed. In terms of its theological predisposition, especially on the hierarchy of social relations, the Nkhoma synod remains much more conservative than both of its neighboring synods in the CCAP to the south and north. Race is no longer a matter of division. More recently, it has been gender, and especially the issue of women’s ordination to ministry, which has been affirmed by both Blantyre and Livingstonia, but resisted by the Nkhoma synod. Back in South Africa, these events similarly had an impact on church history and theological debate, but in a completely different direction. As the theology of Afrikaner Christian nationalism and eventually apartheid came into positions of power in the 1940s, the DRC’s Nkhoma mission in Malawi found itself in a position of vulnerability and suspicion. The very fact of its participation in an ecumenical project involving ‘liberal’ Scots in the formation of an indigenous black church was an intolerable digression from the normative separatism that was the hallmark of the DRC under apartheid. Hence, this article focuses on the variegated entanglements of Reformed Church history, mission history, theology and politics in two different 20th-century African contexts, Malawi and South Africa.

scholarly journals Speak with one voice! Towards an ecumenical ethics applicable to the church-state dialogue in South Africa

2016 ◽  
Vol 72 (1) ◽  
Author(s):  
Koos Vorster
Keyword(s):  
South Africa ◽  
Common Ground ◽  
Ethical Concern ◽  
The Political ◽  
Political Ethics ◽  
Points Of View ◽  
The Government ◽  
Moral Discourses ◽  
The Church

This research deals with the question of whether an ecumenical ethics can be developed in South Africa that at least will be applicable in the field of political ethics and that can assist the various ecclesiastical traditions to ‘speak with one voice’ when they address the government on matters of Christian ethical concern. The research rests on the recognition of the variety of ethical persuasions and points of view that flow from the variety of hermeneutical approaches to Scripture. However, within this plethora of ethical discourses, an ‘overlapping’ ethics based on a proposed set of minimum theological ideas can be pursued in order to reach at least an outline of an applicable ecumenical political ethics conducive to the church–state dialogue in South Africa today. The article concludes that a ‘minimum consensus’ on the role of revelation in the moral discourses is possible and is enriched by traditional ideas such as creation and natural law, the reign of God and Christology, and it can provide a suitable common ground for an ecumenical ethics applicable to the moral difficulties in the political domain in South Africa today.

scholarly journals The local church as a non-governmental organisation in the fight against poverty: A historical overview of Bethulie 1933–1935

2014 ◽  
Vol 70 (1) ◽  
Author(s):  
Johan Van der Merwe
Keyword(s):  
South Africa ◽  
Local Church ◽  
Dutch Reformed ◽  
Historical Overview ◽  
Reformed Church ◽  
Main Challenge ◽  
Organisation And Administration ◽  
The Many ◽  
The Church

Poverty is one of the greatest threats to society. In South Africa it is also one of the biggest challenges. This article starts with the challenges put to society by Mr Trevor Manuel at the Carnegie 3 conference. It then explores the possibility of if and how the church can act as a non-governmental organisation in the fight against poverty. A historical overview of the actions of Rev. E.P. Groenewald, during the drought of 1933–1934 in the Dutch Reformed Church Bethulie, serves as a case study of how the church can make a difference. It, however, also illustrates the many pitfalls on this challenging road. The article comes to the conclusion that the main challenge of the church in the fight against poverty is to act as a non-governmental organisation, which transforms values and assists society with good organisation and administration.

scholarly journals The Theory of Wetting, and the Determination of the Wetting Power of Dipping and Spraying Fluids containing a Soap Basis

1915 ◽  
Vol 7 (2) ◽  
pp. 219-239 ◽  
Author(s):  
W. F. Cooper ◽  
W. H. Nuttall
Keyword(s):  
United States ◽  
South Africa ◽  
Active Substance ◽  
Sodium Arsenite ◽  
The United States ◽  
Active Constituent ◽  
Wetting Power ◽  
The Government

The dipping of sheep and cattle, as a means of eradicating ‘scab,’ lice, ticks, etc., and the diseases which it is now known the latter may transmit, has met with such success, that compulsory dipping is now in vogue in most pastoral countries. Where compulsory dipping obtains, there must of necessity be some system of the standardisation of dips. In Queensland and South Africa, the respective Governments issue official formulae from which the stockbreeder can prepare his own dipping fluid. Only such proprietary dips, as are duly recognised by the Government, may be employed. In the United States, the regulations for the sale of proprietary dips are still more stringent. The quantity of active substance, usually sodium arsenite, nicotine or cresylic acid, is defined within very narrow limits. Further, no proprietary dip is now recognised, unless the manufacturer can furnish a ‘Field Tester,’ by means of which the stockbreeder can himself determine, in a simple and fairly trustworthy manner, the percentage of active constituent in his bath.

scholarly journals Inclusive Communities: A missional approach to racial inclusivity within the Dutch Reformed Church

2016 ◽  
Vol 2 (1) ◽  
pp. 381 ◽  
Author(s):  
Pieter Fourie Rossouw
Keyword(s):  
South Africa ◽  
Racial Diversity ◽  
White Identity ◽  
Faith Communities ◽  
Dutch Reformed ◽  
Hybrid Identities ◽  
Reformed Church ◽  
Personal Reflections ◽  
The Church ◽  
Dutch Reformed Church

This article dealt with racial diversity in homogenous white Afrikaans faith communities such as the Dutch Reformed Church (DRC). This study was partially an account of the researcher’s own discontent with being a minister in the DRC against the backdrop of his own journey of finding a racially integrated identity in a post-apartheid South Africa. It focused on the question of how a church like the DRC can play an intentional role in the formation of racially inclusive communities. The study brought together shifts in missional theology, personal reflections from DRC ministers and contemporary studies on whiteness. The researcher looked towards a missional imaginary as a field map for racial diversity in the church. This was mirrored against contemporary studies on white identity in a post-apartheid South Africa. From this conversation the researcher argued for a creative discovery of hybrid identities within white faith communities. Missional exercises such as listening to the stories of strangers, cross cultural pilgrimages and eating together in strange places can assist congregations on this journey.

The Death and Resurrection of “the Homosexual”

2020 ◽  
pp. 175-210
Author(s):  
Taylor G. Petrey
Keyword(s):  
Religious Freedom ◽  
The United States ◽  
Family Values ◽  
Church Leaders ◽  
First Century ◽  
Same Sex ◽  
Political Transitions ◽  
New Policies ◽  
The Church

This final chapter traces the intertwined theological, linguistic, psychological, and political transitions LDS leaders instituted in the first two decades of the twenty-first century. Church leaders adopted new terms like “same-sex attraction,” and eventually returned to the terms “gay,” “lesbian,” and “homosexual” as acceptable. The Church also introduced new teachings about homosexuality in the afterlife and new policies for transgender folks. As same-sex marriage was legalized in the United States, church leaders increasingly shifted away from “family values” to “religious freedom” to frame their opposition.

scholarly journals Die predikant: bewaker of veranderingsagent in ’n tydperk van transformasie?

1994 ◽  
Vol 28 (3) ◽  
Author(s):  
A. V. Potgieter ◽  
P. M. Heyns ◽  
G. B. Roux
Keyword(s):  
South Africa ◽  
Transition Period ◽  
Active Role ◽  
Dutch Reformed ◽  
Church Members ◽  
South Africans ◽  
Reformed Church ◽  
Racial Democracy ◽  
Peace And Reconciliation ◽  
The Church

South Africa finds itself in a transition period on its way to a non-racial democracy and an integrated society. This is in contrast to a past charac­terized by apartheid. In this transition period, many South Africans and members of the Dutch Reformed Church (DRC) struggle with questions and uncertainties concerning a future dispensation for the country and the church issues that need to be addressed. The question is whether the DRC, and specifically the minister, can play an active role in the transition to an integrated South Africa by, for instance, facilitating acceptance, un­derstanding, peace and reconciliation among church members of all races within the congregation and wider contexts. It is probable that ministers have questions concerning their own role, as well as the role that church members expect of them to play during this transition period.

scholarly journals Christelik-nasionale onderwys in die nuwe Suid-Afrika

1991 ◽  
Vol 47 (4) ◽  
Author(s):  
H. G. Van der Westhuizen
Keyword(s):  
South Africa ◽  
Multicultural Education ◽  
New South ◽  
Dutch Reformed ◽  
New Era ◽  
National Education ◽  
Cultural Milieu ◽  
Reformed Church ◽  
The Church ◽  
Dutch Reformed Church

Christian national education in the new South Africa The Dutch Reformed Church of Africa (Nederduitsch Hervormde Kerk van Afrika), as a People’s Church, according to Scripture takes an intense interest in the education of the nation’s youth. According to educational principles, the best school is one in own cultural milieu. The negative reports on multicultural education received from various countries are disquieting for the Church. Consequently, it is necessary to contemplate different options for maintaining Christian national education in a new era.

Episcopal Unrest: Gallicanism in the 1625 Assembly of the Clergy

1974 ◽  
Vol 43 (1) ◽  
pp. 65-77 ◽  
Author(s):  
Michael K. Becker
Keyword(s):  
Large Measure ◽  
Holy See ◽  
The Past ◽  
Aggressive Action ◽  
Chief Minister ◽  
The Government ◽  
King Of France ◽  
The Moment ◽  
The Church ◽  
Ambiguous Position

A major problem in assessing the ecclesiastical policies of the government of Louis XIII is the equivocal reputation of its chief ministers as a churchman. Cardinal Richelieu enjoys an uncertain reputation as churchman in large measure because of the inherent ambiguities of his position as both prince of the church and chief minister of the king of France. Further compounding this ambiguous position was Gallicanism, the peculiar stance of the French church on matters of church-state and Franco-papal relations. A classic example of how Gallicanism could introduce complex and independently derived factors into Richelieu's policies was the decennial meeting of the Assembly of the Clergy of 1625. At that meeting, early in Richelieu's tenure as chief minister, the French clergy demonstrated with great vigor that Gallicanism was not a doctrine of the past and that it had wellsprings quite independent of the crown and Richelieu. Even in 1625 most people, including the papal curia, found it difficult to believe that the behavior of the Assembly of the Clergy was not dictated by Richelieu. We shall see, however, that the Assembly adopted measures well calculated to irritate the Holy See at a time when Cardinal Richelieu had every desire to placate Urban VIII. In 1625 Richelieu was negotiating feverishly to extricate Louis XIII from war in the Valtellina without losing the fruits of his aggressive action there. Richelieu's plan called for a papal garrison to be placed in the valley to keep it neutral and closed to Spain. Necessarily, the pope's cooperation was vital, which meant that it was not the moment to offend Urban VIII by attacking papal authority at home.

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