Churches In South Africa Research Articles

The contested legacy of singing God’s inspired songs in the Reformed Churches in South Africa: The regulating role of the Word from Dordrecht to Totius and into the present

This article is a historical–theological inquiry into the Reformed Churches in South Africa (RCSA) and the doctrine behind her historic practice of essentially singing only God’s inspired songs. The catalyst for this investigation is the 2012 RCSA Synod decision to revise Article 69 of the church order – an order based on the one formulated at the 1618–1619 Synod of Dordrecht – to allow for the singing of free hymns. Such a decision marked a significant break with the early Reformed and confessional tradition of singing only God’s inspired songs, as well as a driving reason for the formation of the RCSA in 1859. This article challenges the 2012 revision of the Dort-modelled Article 69 on historical and theological grounds. In addition to failing to reckon adequately with her pre-formation history, the RCSA did not give appropriate attention to her rich legacy of singing predominantly Psalms only. More specifically, this article contends that within her own history the RCSA has a confessional and theological category that can help re-establish continuity with the best of her Reformed liturgical past. This category is the scriptural or regulative principle of worship (S/RPW) – a doctrine that has encouraged the reformation of public worship across the globe and one at least latent in the historical RCSA theological discourse. This essay commends its recovery for the future reformation of worship for the glory of God.

The impact of Reformed theology on church unity and reconciliation in the Reformed Churches in South Africa since the first general synod, 2009

The Gereformeerde Kerke in Suid-Afrika (Reformed Churches in South Africa [RCSA]) held its first annual historic general synod on 04 January 2009 in Potchefstroom. This was the synod that would last for 10 days. Someone who knows the history of the church would say that it was like the synod of Dort (1618–1619). Everyone was looking forward to it; yet, others approached the synod with great doubts in their hearts. Indeed, this synod reflected a true South Africa (black and white people coming together in the synod). In 2019, it marked 10 years since that momentous synod. This article intends to indicate the impact of Reformed theology on the RCSA over these 10 years. It addresses the question of how the local churches are doing after one classis, one regional synod and one general synod as far as unity and reconciliation is concerned. The question regarding the unity and reconciliation process involves converging changes of black and white churches. It is in the heart of Reformed theology where we find the confession: ‘I believe in the communion of saints’. This communion of saints speaks about the unity and reconciliation of believers, united and reconciled with God and fellow neighbours!

Die GKSA se ‘sendingstilstand’ na 150 jaar

The RCSA’s ‘missional standstill’ after 150 years: While the Reformed Churches in South Africa (hereafter RCSA) is looking back gratefully over the past 150 years, it is also compelled to reflect on its disparaging existence of the past 25 years. Several RCSA Synods have for some time, been paying close attention to comprehensive deputy reports on ‘falling membership numbers’. They also have made incisive decisions on, among other things, a ‘Conversion Strategy’, and recently on a ‘Church Growth Ministry’. The same reduction in numbers that degraded the Christian church within the Western culture to a post-Christendom reality, has also been identified in the RCSA. This article looks back in history and focuses, among other things, on the spiritual legacy of the RCSA. This legacy, from the historical and theological development of post-Reformational theology, and also from the Netherlands, influenced the church life of the RCSA in Southern Africa. This reflection is essential to really understand the current challenges of the RCSA in order to refocus its future biblical response to God’s call. It is clear that the RCSA will have to reform missiologically in order to face the new post-Christendom reality of our globalising world.

Die debatteerbare kerkregtelike relevansie tussen 1618, 1816 en 1951 in verhouding tot die Kerkorde van die Nederduitsch Hervormde Kerk van Afrika

The debatable church orderly relevance between 1618, 1816 and 1951 in relation to the church order of the Netherdutch Reformed Church of Africa: The above-mentioned dates from the past, although distant from each other, are linked to each other and influential in the church law debate, even in recent times. The intention of this paper is to link the dates as well as the events associated with the mentioned dates from the past with the church order of the Netherdutch Reformed Church of Africa which was determined during the church’s 71st synod meeting during 2016. Churches in South Africa originated from the 16th century Reformation should accommodate each other even with some different viewpoints especially in connection with church law as formulated and practised in different churches. Contribution: The contribution of this paper is to point out that the relation between the mentioned dates indicate important milestones in the church orderly past, in the Netherlands and in South Africa and should be treated with caution, especially in reference to the church order of the Netherdutch Reformed Church of Africa.

The legacy of singing Scripture only in the Reformed Churches in South Africa: The regulating role of the Word from Heidelberg to Dordrecht

This article presents a historical–theological investigation into, and retrieval of, the principle underlying Article 69 of the 1618–1619 church order of the Synod of Dordrecht for the reformation of worship in the Reformed Churches in South Africa (RCSA). Article 69 essentially mandates the singing of Scripture only in corporate worship. The Dordrecht church order was adopted by the RCSA (originally the Vrye Gereformeerde Kerk) at her founding in 1859, a founding in part as a reaction to the singing of free hymns in the mother Nederduitsch Hervormde Kerk. In her formation, the RCSA re-established vital continuity with a catholic and Reformed tradition of singing Scripture only in public worship. And yet, in 2012, the General Synod of the RCSA decided to revise Article 69 to allow for the singing of free hymns. In the name of Semper Reformanda, this article seeks to challenge the historical–theological validity of this decision by recovering a central principle overlooked at the aforementioned Synod, yet present in the continental Reformed tradition. That principle is the Scriptural or regulative principle of worship (S/RPW). Simply stated, it is doing in public worship only what God commands. The presence of the S/RPW in the founding standards of the RCSA is of significance for appreciating her historic 150-year legacy of singing Scripture only and for her ongoing responsible critique of introducing free hymns.

Propagating the fear of witchcraft: Pentecostal prophecies in the new prophetic churches in South Africa

ABSTRACT Pentecostal prophecy is one of the major themes of the theology and practice of religion among the prophets of New Prophetic Churches in South Africa and a major factor to the growth and expansion of Pentecostalism in Southern Africa. This paper offers a reflection on the role of prophecy in relation to the fear of witchcraft in the region. The contribution is that Pentecostal prophecy is not always in confrontation but sometime propels the fear of witchcraft. Through media analysis, the paper illustrates with some examples of Pentecostal prophecies on witchcraft how Pentecostal prophecy can aid rather than dispel fear of witchcraft. These prophecies raise several challenges to the discernment of Pentecostal prophetic ministry.

Die impak van die teologie van Dirk Postma op die Gereformeerde Hermeneutiek

The impact of the theology of Dirk Postma on Reformed Hermeneutics: At the 150th commemoration of the founding of the Theological Seminary of the Reformed Churches of South-Africa, this article explores the specific historical origins and characteristics of Reformed Hermeneutics. By determining the rules of exegesis, Reformed Hermeneutics indeed has a fundamental influence on the development of Reformed Theology. The research indicates that the theological views of Dirk Postma lay at the heart of Reformed Hermeneutics. His views can further be traced to those of Aegidius Francken, a product of the Nadere Reformatie . An analysis of two recent publications outlining Reformed Hermeneutics indicates that the same hermeneutical principles that Dirk Postma upheld, still hold sway in Reformed Theology today. These principles are outlined and are put forward as standard for the future development of Reformed Theology.

Tsonga widow’s mourning rituals practices in the Evangelical Presbyterian Church in South Africa: A ritual-liturgical exploration

This article studies the rituals and ceremonies that are practised by Tsonga widows at a village in Giyani in Limpopo. The research is based on the observation of the exclusion of widows from church attendance and activities in the Evangelical Presbyterian Church in South Africa (EPCSA). The study was conducted among Tsonga-speaking widows in the Tsonga community. The exclusion of widows is respected and understood by members of the church because they believe in respecting people’s cultural and traditional beliefs. This article attempts to study the conflict between Christianity and Tsonga mourning rituals and practices in the EPCSA. This is a qualitative study; however, literature is also included. Mourning rituals are presented and analysed to attempt to find ways in which practical theology can help the Tsonga widows in the EPCSA through liturgical inculturation as they undertake the mourning period. The authors recommend that a study on the effectiveness of mourning rituals for Tsonga widows would be fruitful for the EPCSA.

Kern-oorwegings in die besinning oor die rol van die (NG) Kerk in Suid- Afrika se grondhervormingsdebat

Core considerations in the reflection on the role of the (NG) Church in South Africa’s land reform debateThis article deals with the question as to whether the church (the Dutch Reformed Church in particular) ought to become involved in the current (2019) debate about land reform (particularly land expropriation without compensation) in South Africa. The author defends the position that such involvement is, for the church, desirable and even unavoidable. Four key elements of such involvement are identified and analysed. The first is the issue of human dignity, which is a key aspect of the message of the gospel. The second aspect is (possible) leadership. Here it is argued that the church can facilitate, but not in a traditional leadership role. Much attention is, thirdly, paid to the moral aspects of the debate. Finally, in terms of the “how”-question relating to the church’s involvement, dialogue is proposed.

Crooked Prophets, Ungodly Politicians and their Publics

Pentecostal Charismatic Christianity (PCC) has had a radical and public impact on African cities, believers and politics. Scholars often describe this impact in terms of the “Pentecostalization” of the public sphere. Looking at Prophet Bushiri and his Enlightened Christian Gathering Church in South Africa, I argue that the ontological situatedness of PCC believers, “unbelievers” and those who shared a spirited world view led to a plurality of public spheres and counter publics. Thus, secular commentators in South Africa did not understand the Pentecostal message or its expression while locals who believed in a spirited world interpreted Prophet Bushiri’s messages and behaviour in terms that dismissed debate in favour of (violent) action. Within PCC circles, which often stretched beyond the local to encompass vast networks of “spiritual kin”, communicative flows were scuppered by an unstable public moved by the Spirit rather than secular political processes.

Teologies nagedink oor W.J. Snyman as ekumeniese teoloog

Although Snyman was not an active publisher and his written heritage not impressive, one could argue that what he did publish, especially when his contribution on synodical level is considered, makes him one on the most influencial theologians, and especially ecclesiologians in the GKSA during the 20th century. In the first place, one could refer to his contribution with regard to the relation between the so-called ‘younger’ and ‘older’ churches in the GKSA. It was because of the insights of Snyman that the first General Synod of the Reformed Churches in Southern Africa met in 1965, after the ‘older’ Synod of the Reformed Churches in South Africa took that decision in 1964. This Synod, however, came to an end in 1992, but revived in 2009 with full status. Secondly, it was on the inisiative of Snyman that the intermediate commission of the three Afrikaans churches started communicating, because the Synod of the GKSA repeatedly decided that church disunity was sinful. Thirdly, Snyman stimulated the origin of the Reformed Ecumenical Synod (RES - later called Council) in 1946, because he was convinced that the unity of Reformed churches cannot be stopped by oceans. Snyman wanted this RES to function as synod , taking binding decisions and not only giving advice which should later be rectified by the different national synods. Although he rejected the volkskerk model and replaced it with a volkerekerk model, he was criticised that his ecclesiology was not free from volks elements. A second point of criticism was that he did not consider (enough) that church unity does not start from the ‘top’ (the synod), but from the ‘bottom’ (the local congregation). This last criticism was the main reason for the termination of the first General Synod in 1992. Judged within the context of his time, which was typified by radical political and church apartheid and viewed against the background of the separation model, which was dominant in the GKSA before 1950, we should really appreciate the ecclesiological contribution of Snyman. It was an effort to ground ecclesiology on Scripture and on Christ, in order to transform the church of Christ to be a servant in the coming of the kingdom of God in South Africa.

Paul Kruger – ’n ‘Dopper’ van sy tyd?

Paul Kruger, who was the president of the South African Republic ( Zuid-Afrikaansche Republic [ZAR]) from 1883 until 1900, was a symbol of Boerrepublicanism in the 19th century. In the development of this image, he also became an honoured prototype of an Afrikaner for his fellowmen. Kruger was born and bred in the North Eastern Cape as a member of that element of Afrikaners which became known as the ‘Doppers’. They were a group of people from which many, after 1859, became members of the newly found Reformed Churches in South Africa. They based their tenets of faith on the State Translation of the Bible published in 1637 in the Netherlands. The ‘Doppers’ were known as conservative people in their faith, in the customs organised in their church and in their approach of life. They were known for their believe that God should be honoured through life as a whole, that everything in church and in life should be based on Scripture and that theological liberalism was unacceptable in church and theology. They clothed in a simple and peculiar way. In their obedience to God, they were strict in the interpretation of the commands of God they deemed to be biblical. Kruger, as the state president of the ZAR, remained true to his church, but also kept up with new developments in society. He had a reasonable and modernised influence on his church.

‘To Save a Soul’: Catholic Mission Schools, Apartheid, and the 1953 Bantu Education Act

The Bantu Education Act of 1953 was enacted by the government of South Africa to bring about the election promise of apartheid (separateness) among the races. For the Roman Catholic Church in South Africa, the Education Act was a direct attack on its apostolic work in the country as the church was responsible for educating 15 per cent of the black student population by 1953. Regardless of the Catholic contribution to South Africa’s educational system, the church was viewed as a threat — die Roomse gevaar — to its architects of apartheid. Catholic precepts regarding the unity of the human race under “the Fatherhood of God and the Brotherhood of man” and the belief in the equality of all people as children of God challenged the apartheid ideology of racial separateness and differentiation. Eliminating Catholic control of Bantu education would neutralise the Roman threat. Passage of the Education Act left church leaders with two choices: fight or surrender. They chose to fight, launching the “Catholic Bishops’ Campaign for Mission Schools and Seminaries” in 1955. Although overlooked by most scholars, the campaign was an important part of a larger resistance movement that challenged the legitimacy of the apartheid regime in the 1950s.

Difficult Dialogue: A tool towards racial harmony in a multicultural church

This article is aiming to promote a learning programme known as Difficult Dialogue. This programme is used in universities and colleges across the world to forge interaction, dialogue and transparency where people divided by race, religion, gender or disabilities come together to dialogue as a way of understanding each other. The programme can be used in pursuit of building a multicultural church that can truly demonstrate that the church is ONE and agrees with the biblical teaching about unity of the believers. There are three reasons expounded why leading the multicultural church in South Africa seems to be a challenge. Firstly, people from the culture of segregation are generally scared or reserved of different cultures. The cultural gaps are too wide to close. Secondly, many who desire to lead multicultural churches continue to live mono-ethnic lives; and finally, the difficulty is exacerbated by a misnomer of those who desire to lead multicultural churches confusing to have people of colour present in the church being a multicultural church. The solution to this is three-pronged, as there are three practical suggestions towards a multicultural church’s engagement through Difficult Dialogue. The first suggestion calls for a change of a church space into a centre of learning; secondly, to utilise people’s stories; and finally, to strive for a church culture that reflects multiculturalism and diversity.

Kerkordelike toleransie en die reg van usansie

A tolerant treatment of church order and the law of usance: This article discusses the recent decline of church polity in the Netherdutch Reformed Church which is obvious in different areas of the Church with special reference to the liturgy practised in sermons of some congregations. This decline is also observed in other churches in South Africa and abroad. The article is a reaction to the reason for this situation and indicates that it should not be found in a collegialistic concept of church, but rather due to congregationalism or independentism in modern form. The article’s viewpoint is that the above-mentioned church polity decline is a result of the fact that church order is not valued as an order with a Scriptural and therefore an ecclesiological basis.

Paternalism, dependency or partnership? A case study from the Reformed Churches in South Africa

In cross-cultural missions, there is always a danger of paternalism. Paternalism produces a culture of dependency in the indigenous church. This study wants to consider whether paternalism and resulting dependency also featured in the mission work of the Reformed churches in Southern Africa (RCSA/GKSA). How were the principle and implementation of mission policy of Synod? And how was the reality of mission work between the white and the black churches in RCSA/GKSA. GKSA’s mission work in KOSH area as a case study will be investigated. As a result, the GKSA remains paternalism and dependency and needs a new strategy for missions to overcome them. Therefore, the relationship of biblical partnerships as new strategy in GKSA to overcome tendencies of paternalism and dependency in the missionary situation may be suggested

“Sangomas Are after People’s Money”: Family and Community Discourses around the South African Youth

In 2012, Bishop Joe Seoka of the Anglican Church in South Africa, and former president of the South African Council of Churches (SACC), dismissed claims that young people in Marikana (where 34 mineworkers were massacred by the South African police during a protest for better wages on August 16, 2012) used muthi (traditional medicine provided by sangoma/inyanga) to protect themselves against bullets—reasoning that they were too well educated to believe such. His contention provoked social observers, who further raised questions not only on the views of the educated and non-educated towards traditional belief systems, but on how sangomas are talked about in families and across communities. This study looked at whether young people in Chiawelo, Soweto, think sangomas are helpful within their community or not. In addition, it looked at whether young people think or believe sangomas can improve or depreciate the lives of community members (expressly during sicknesses). Findings in the literature suggest that socialisation helps shape young people’s views and expressions towards traditional healers within their families and communities. Through in-depth interviews with 11 young men and four key informants in Chiawelo, a site in Soweto (South Africa), evidence about different types of socialisation and its influence on young men’s lives is drawn out in this article. The study suggests that although both primary and secondary socialisation helped shape young people’s views towards traditional healers, observation and interpretation often dictate in the way young men in Chiawelo view traditional healers. The study contests “socialisation” and “habitus” as theoretical frameworks.

The Apostolic Faith Mission

AbstractThe Apostolic Faith Mission (AFM) is a classical Pentecostal church born in May 1908, influenced by the April 1906 Azusa Street Revival in Los Angeles. It was also born two years before the Edinburgh World Missionary Conference. Between then and now, the AFM followed a lone mission and evangelism journey outside the World Missionary conferences and the conferences on World Mission and Evangelism. Although the AFM grew from South Africa to six continents, its growth was encumbered by racist and colonial perspectives of mission and evangelism. Its first wave of missions was led by Indigenous South Africans at the Revival in Doornfontein and those from the neighbouring countries who worked in mines in South Africa. The second wave included organized missions by white South Africans, who unfortunately had to pull back from Southern African countries because of intensified struggles for liberation. The third wave was by local congregations that formed hubs for missions to specific countries (India and Pakistan). The fourth wave was by Zimbabweans who left their country because of difficult economic conditions. The isolation of the black churches in South Africa based on the influence of apartheid policies allowed black members to develop their own local ecumenical perspectives, which enabled them to have a broader understanding of mission and evangelism. This helped the church to move into the ecumenical world following the unity of the church.

Gender dimensions in Pentecostal leadership: The Apostolic Faith Mission of South Africa as a case study

Women play an important role in Pentecostal Christianity, especially in an African context. They are a majority in most local assemblies and contribute a large percentage in terms of the income of such assemblies. Women are active participants in the activities of local assemblies such as prayer, fellowship and catering. The participation of women in general activities has been acknowledged by scholars interested in gender dimensions in Pentecostal leadership. The research gap exists in the representation of women in high structures of Pentecostal leadership. This article uses the Apostolic Faith Mission (AFM) of South Africa, the largest Pentecostal church in South Africa, as a case study to look at women misrepresentations in the leadership structures of Pentecostal Christianity. The study is located in missiology and is a literary analysis that aims to explore problematic aspects or rationale behind the misrepresentations of women in high echelons of leadership in the AFM. The article looks at the best practices that can enhance women representations in Pentecostal leadership. The outcome is that women in the AFM should initiate their own upliftment. Secondly, the AFM should disarm patriarchy. Thirdly, the AFM should rethink the Pauline prohibition of women. Fourthly, the AFM might have to rethink elections in order to drive transformation agenda. Finally, the AFM should learn from prominent leaders like Richard Ngidi who encouraged women to take part in leadership. Intradisciplinary and/or interdisciplinary implications: This article challenges gender inequality that perpetuates the marginalisation of women in Pentecostal leadership. Gender equality is proposed as an effective way to empower women to occupy highest offices in leadership.

The Bantu Presbyterian Church in South Africa and Ecumenism, 1940–1999

From 1940, ecumenical developments in the Presbyterian/Congregational corpus in Southern Africa became more tortuous and complex, with an expansion of the number of denominations involved in union negotiations to include the Bantu Presbyterian Church of South Africa (BPCSA, from 1979 the Reformed Presbyterian Church in Southern Africa, RPCSA), the Congregational Union of South Africa, later the United Congregational Church of South Africa, the Presbyterian Church of Southern Africa and the Tsonga Presbyterian Church (TPC, later the Evangelical Presbyterian Church of South Africa, EPCSA). The problem statement centres around the complex situation that despite substantial similarities in doctrine, liturgy and polity, as well as involvement in the Church Unity Commission and the South African Council of Churches, the union proved to be elusive. The aim of this article is to investigate the dynamics of the developing relationships and hindrances to closer relationships in the wider South African context. This study is conducted from the perspective of the BPCSA and RPCSA, and the methodology is based predominantly on archival research.