Doctoral Degrees (Systematic Theology and Ecclesiology)

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Augustine and Calvin : the use of Augustine in Calvin's writings
(Stellenbosch : Stellenbosch University, 2003-12) Han, Sung-jin; Coertzen, Pieter; Van Oort, Johannes; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology & Ecclesiology.
ENGLISH ABSTRACT: The aim of this research is neither to compare the theologies of Augustine and Calvin, nor to establish a theory that reveals Augustine's influence on Calvin's theology. This research, rather, endeavours to set up a bridge between two types of study on Calvin, namely studies on Calvin's use of Augustine and of Augustine's influence on Calvin's writings. In other words, our main purpose is to suggest a basic tool (or information) for further studies. Three related questions are asked: I. What comprises Augustine's uniqueness in Calvin's writings? 2. Who is Calvin's Augustine? 3. What is the relevance of this study to current research on Calvin? In Chapter 2, a brief history of earlier research regarding discussion on Calvin and Augustine from the beginning of the zo" century is presented. Then critical conversations follow. These conversations concerning our theme involve three important scholars, namely L Smits, R J Mooi and J M J Lange van Ravenswaay. Finally, a need for a converging method which has the possibility of overcoming some methodological problems that arise in studies on Calvin and Augustine is expressed. In the third chapter, the use that Calvin makes of Augustine in his own works from the first period of his writing career to the last, fifth, period is thoroughly studied (1532- 1565). Chapter 4 deals with data analyses. In between the analysis of static data and the analysis of dynamic data, Smits's study of Augustinian citations in Calvin's writings is dealt with critically to provide a basic understanding of Augustinian citations. Finally, the answers to the three related questions that are suggested in the introduction are pursued: What comprises Augustine's uniqueness in Calvin's writings? Who is Calvin's Augustine? And what is the relevance of this study to current research on Calvin. The answers will function as a bridge between the two related studies of Calvin's use of Augustine and Augustine's influence on Calvin.
Bible and sword : the Cameronian contribution to freedom of religion
(Stellenbosch : University of Stellenbosch, 2008-03) Christie, David Osborne; Coertzen, Pieter; Duncan, Graham; University of Stellenbosch. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
During the 16th and 17th centuries, the Stewart rulers of Scotland and England endeavoured to enforce Royal Absolutism on both countries. This included ecclesiastical pressure on the Scottish Presbyterians, giving rise to a movement known as the Covenanters. One identifying aspect was their fieldpreachings, or Conventicles, held in secret, frequently on the moors. As persecution increased, worshippers took weapons to these Conventicles for selfdefence in case of attack during the service. Royal efforts to impose Episcopalianism on Scotland intensified after the Restoration of 1660 and were met with resistance. In 1666 open revolt broke out in The Pentland Rising, which was put down with great severity after the Covenanters were defeated at Rullion Green. Open revolt broke out again in 1679, when some Covenanters defeated a small royalist force at Drumclog, but they were soundly defeated by the royal army at Bothwell Brig shortly afterwards. The Covenanters split into two factions, moderate and extreme; the extreme element becoming known as Cameronians after the martyred covenanting preacher Rev Richard Cameron, “The Lion of the Covenant.” The hypothesis researched was that; The development and actions of the Cameronian movement made a significant contribution to Freedom of Religion in Scotland. The hypothesis rests on whether Cameronian influence was significant, and to what degree. Subsequent to Bothwell Brig, the Covenanting movement virtually collapsed in Scotland. The leaders fled to Holland and the common people who remained were severely persecuted. But by early 1680, two covenanting ministers, Richard Cameron and Donald Cargill, had returned from Holland to preach in the fields against Erastian limitations on doctrine, worship, discipline, and church government. They were hunted down and killed, but their followers (now called Cameronians) formed their own ecclesiastical polity known as the United Societies. This was a presbyterial Church, separate but not sundered from the Church of Scotland (The Kirk), which had by now largely accepted a considerable degree of Erastianism. The Cameronians became a small but vociferous pressure group, not only persecuted, but denigrated by moderate Presbyterians. Throughout this period they ensured a considerable degree of freedom of religion for themselves, despite the ever intensifying persecution. Their stance was vindicated at the Glorious Revolution of 1688/9, one outcome being the raising of both a guard, and a regiment, of Cameronians, both of which enabled a period of comparative calm and safety to prevail, thus allowing Parliament and the General Assembly to finalise the Revolution Settlement for both Church and State, without any external threat from Jacobitism. The Cameronian clergy then became reconciled with the Kirk in 1690, and brought two-thirds of the United Societies with them, thus ending their period of isolation, and once more presenting a (virtually) united Presbyterian front to the world. Rev Alexander Shields was critical to both the formation of the regiment and reconciliation with the Kirk. The thesis demonstrates that the Cameronians made four significant contributions to freedom of religion in Scotland. Firstly, they made a significant contribution to freedom of religion by their struggle to protect the right to retain their own freedom of doctrine, worship, discipline and church government, resisting every effort to remove these by force. In 1690 they secured these freedoms. Secondly by their new-found military effectiveness, they secured a climate of comparative peace and stability in the latter half of 1689 and 1690, during which both Parliament and General Assembly were able to carry through vital legislation for Church and State, without any external threat. Thirdly, through the reconciliation of their clergy with the Kirk, the Cameronians were catalytic in the establishment of a [virtually] united Presbyterian front in Scotland,1 thereby ensuring that the Kirk was strong enough to accept the existence of other denominations without feeling unduly threatened. Fourthly, Rev Alexander Shields stands out as catalytic in the achievement of the Second and Third significant contributions. It can be argued that his behaviour, in itself, was a significant contribution to Freedom of Religion.
The canon law framework for arbitration of delictual disputes in the Roman Catholic Church of South Africa : a critical and comparative study
(Stellenbosch : Stellenbosch University, 2005-04) Muyebe, Stanslaus C.; Coertzen, Pieter; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology & Ecclesiology.
ENGLISH ABSTRACT: In his analysis of conflict resolution in the church sector, Professor Coertzsen (1998:69) points out that disputes occur also within the churches. While some of the disputes are purely doctrinal, others fall into the category of civil disputes. Professor Rik Torfs in an article (1998:27) observes that the Catholic Church is increasingly becoming a site of civil dispute. These include delict claims. Examples of these are: financial loss as a result of unfair suspension or dismissal from a clerical position; financial loss or loss of reputation resulting from unfair dismissal from a religious congregation; damage to a child or adult arising from being sexually abused by a priest or religious or lay person. When delictual disputes occur, state courts have civil jurisdiction over them. At the same time, the South African Arbitration Act 42 of 1965 allows the parties to a delictual dispute to arbitrate their case as an alternative to civil litigation. This trend is gaining currency in the post-apartheid South Africa. In principle, therefore, church members may refer their delictual disputes for arbitration, instead of entering into civil litigation. Church members, thus, have the choice to have their case arbitrated, and church leaders need to make it clear to members that they also have the right to bring their case to the state courts. This study highlights the need for the churches to have an office of contlict resolution. The office may then advise church members who have a delictual dispute on the options available to them. The office may have a list of lawyers (Christian lawyers) who are willing and able to arbitrate on matters referred to them by other Christians. When the parties decide to have their delictual case arbitrated by lawyers, the determination as to whether a person is legally liable for damage repair requires a legal framework. Unlike the situation in civil litigation, the parties who opt for arbitration have the freedom to decide on the legal framework that the arbitrator should use in determining liability. Catholic Church members who are parties to a dispute may, for example, jointly agree that the arbitrator employ the internal law of the Catholic Church, namely the canon law framework. This study envisages a situation where the parties have jointly agreed to the employment of canon law for the arbitration of their case. When the disputants and the arbitrators engage in discussion and decide on whether to use canon law, they need to ask themselves the following questions: (I) What principles and rules of law has canon law established for the determination of the issue at dispute? (2) How do the standards of justice in canon law differ from those in secular law? What provisions invoked by the arbitrators would result in gross injustice to the claimant? (3) If the provisions of canon law would result in gross injustice to the claimant, the church members who are parties to a dispute may choose to rectify and supersede the limitation inherent in canon law. The question arises: to what provisions in secular law are the arbitrators and Church members able to resort to compensate for the limitations of canon law? (4) How do the standards of justice in canon law differ from Biblical standards? To what biblical messages might the arbitrators and the church members resort to overcome the limitations in canon law? While recognising the value of the fourth question, this study limits itself to the first three. It is hoped that future studies will address the fourth question. The present study attempts to answer the first three questions by means of a critical comparative analysis of the framework that canon law has established for determining the various possible issues at dispute. In the study it is argued that the employment by an arbitrator of some of the provisions in canon law would result in gross injustice. The disputants need to take note of these before they mandate the arbitrator to apply canon law in their case.
Christian revival in the Presbyterian Church of Thailand between 1900 and 1941 : an ecclesiological analysis and evaluation
(Stellenbosch : Stellenbosch University, 2003-12) Son, Seung Ho; Coertzen, Pieter; University of Stellenbosch. Faculty of Theology. Dept. of Systematical Theology and Ecclesiology.
ENGLISH ABSTRACT: This study deals with Christian revival and specifically Christian revival in the Presbyterian Church of Thailand. Above all, it is an in-depth ecclesiological analysis and evaluation of the Thai revival through John Sung’s campaigns of 1938-1939. This is a first attempt to examine this revival from a holistic point of view. Between 1900 and 1941, missionary work in Thailand was carried on almost exclusively by missionaries of the American Presbyterian Mission (APM), and the revival was confined to the Church of Christ in Thailand (CCT) with which the missionaries were involved. The APM missionaries’ theology of revival can be understood by surveying the theological controversy over revival within the American Presbyterian Churches. There is a remarkable resemblance between the problems of the Old-New Side split of 1741 in American Presbyterianism and the Thai revival of 1938-1939. The same problems, of ministerial qualifications, differing understandings of the nature of true revival, and the essence of faith, reoccurred two hundred years later in Thailand. The historical, socio-cultural, religious, and political situation in Thailand played an important role in the reception of the gospel among the Thai, as well as in the results of John Sung’s campaigns. This is why the fruit of his ministry was meagre compared to the results of his work in other Southeast Asian countries, even though the campaigns resulted in the greatest revival movement Thailand had yet experienced. John Sung (1901-1944), the greatest evangelist China has ever known, was conservative in his theology. His theology of revival was coincident with Old School American Presbyterianism, but some aspects of his evangelistic methods were identical with those of the New School. Despite his errors, God used him mightily for the Thai church. Forerunners of the revival movement prepared the ground for John Sung’s Thai campaigns. Even though his itinerant ministry was conducted for only six weeks in 1938 and two months in 1939, there was a genuine spiritual revival, as is reflected in general church history, following the phenomena of conviction of sin and repentance, with restored worship and faith in God’s Word, and eagerness for evangelism. The revival had positive and negative results. Nevertheless, the Thai church was prepared for the test of the nationalistic Buddhist movement of 1940-1941 and the people were equipped for the hardships of the Second World War. By using the WestminsterConfession of Faith as a criterion for an ecclesiological evaluation of the campaigns, it is shown that John Sung did not instigate division within the church, even though his followers tried to set themselves apart. But his criticism of the missionaries and Thai church leaders disrupted the work of the officers of the church. When the Thai supporters of the campaigns, out of their hunger for God’s Word, asked for a Bible College to be established, the leaders of the APM, due to their own limitations, rejected the suggestion. In the end the APM and the CCT lost a golden opportunity for church growth. The most important reason was that neither could work in close cooperation with the other. The central issue now is whether the Thai church can learn from the lessons of the past.
Daniel Francois Malan, 1874-1959 : an ecclesiological study of the influence of his theology
(Stellenbosch : Stellenbosch University, 1997) Brink, George William; Coertzen, Pieter; Stellenbosch University. Faculty of Theology. Department of Systematic Theology and Ecclesiology.
ABSTRACT: This study is an analysis of the formation and influence of Daniel Francois Malan's theology on his life and work. It is an ecclesiological analysis from a Reformed perspective. Different theological orientations helped to shape Dr. Malan. At Riebeek-West and Stellenbosch it was the evangelical-reformed tradition that influenced him. At Stellenbosch Theological Seminary he learned the biblical-apologetic tradition. At Utrecht University Dr. Malan was exposed to Ethical Theology. These theological directions remained with him throughout his life. From each theological direction he inherited something. From Ethical Theology, for example, he inherited a synthesis: theology and philosophy coalesced in him. Various philosophical directions also influenced Dr. Malan. Immanuel Kant, Georg Hegel, Johann Fichte and Bishop George Berkeley were some of these. Although he received the Doctor Theologiae degree he wrote a thesis in Philosophy on the Irish philosopher, George Berkeley. Again he inherited something from each philosophical direction. He, for example, inherited from Berkeley his immaterialism with its synthesis. These various theologies and philosophies caused Dr. Malan to become a mediating theologian and influenced his ministry, his newspaper editorship as well as membership of parliament, his career as cabinet minister and prime minister. As dominee at Heidelberg, Transvaal, Montagu and Graaff-Reinet he went far beyond the three basic duties required of a Reformed dominee, namely, preaching the Word, celebration of the two sacraments and exercising church discipline. It was also the syntheses that he adopted from Ethical Theology and Berkeley's immaterialism respectively that helped him to demit from the ministry and enter the world of journalism and politics. Because of his theological orientation, Dr. Malan never drew a line between his newspaper editorship and his membership in parliament. He merged these two careers. The synthesis within Dr. Malan is also evident in his career as cabinet minister. He took it upon himself to give South Africa new national symbols. One of them was Afrikaans as official language. Dr. Malan' s theological orientation also manifested itself in his leadership of the Nationalist Party. It was evident in his handling of the Poor White Issue, the colour issue and the development of the apartheid idea within him. Was it also this synthesis that allowed Dr. Malan to serve as prime minister and foreign minister simultaneously? Dr. Malan' s theology also influenced the formulation of his life's motto which was finally inscribed in the epithaph on his tomb. It says: Glo in God, glo in jou volk en glo in jouself (Believe in God, believe in your nation and believe in yourself) .
The development in self-understanding of the CCAP Nkhoma Synod as church during the first forty years of autonomy : an ecclesiological study
(Stellenbosch : University of Stellenbosch, 2005-03) Brown, Walter Lawrence; Coertzen, Pieter; Pauw, C. Martin; University of Stellenbosch. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
The purpose of this dissertation is to trace the development of Malawi’s Nkhoma Synod of the Church of Central Africa Presbyterian (CCAP) from a mission church in 1962 to a mature church today. In so doing, it asks, “How has Nkhoma Synod developed its self-understanding of being a church?”
Kerk en onderwys : 'n kerkregtelike studie van artikel 67 van die Kerkorde van die Nederduitse Gereformeerde Kerk (1998)
(Stellenbosch : Stellenbosch University, 2002-12) Swart, Francois Johannes,1957-; Coertzen, Pieter; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: The aim of this study is to determine if the current church order (section 67, 1998) of the Dutch Reformed Church meet the needs of the changing multireligious society in South Africa. Education has always been an instrument to guide and teach people. The Bible is clear about the important role of teaching and education of young people. It is therefore imperative for the Church to have clear guidelines about its role in providing Christian education and religious studies in schools. From the earliest days the Reformed Churches have been involved in education and had described the relationship between the Church and Education in its church orders. The comparatives research is reflected in this study. The implications of the constitutional principles dealing with "Freedom of Religion" within a multi-religious society are explored. A model for religious education is recommended. Within the constitutional provision for "freedom of association" parents have the right to choose in which religion their children be educated. It is suggested that the State should only provide the infrastructure for the education, whereas the different religious communities should have the freedom to determine the content of religious studies. No religious community should have preference/advantage over the other. There are four main roleplayers in the education arena, namely the State as infrastructure provider, the teachers as facilitators of the educational process, the Church as the proclaimer of the Word, and the parents as the primary decisionmakers and educators. In accordance with the new Constitution each roleplayer should have the freedom to express their unique input in the educational process. For the Dutch Reformed Church the ultimate authority lies in the Word of God. Therefore the implications of the Constitution and the Bill of Rights must be tested in the light of the Word of God. If there is not sufficient opportunity to proclaim the Word of God in public. schools, the Church will be obliged to assist their members to establish independent Christian schools. In the light of the changing multi-cultured and relious society, suggestions for the reformulation of church order section 67, 1998, are made.
Kerklidmaatskap : 'n kerkregtelike studie
(Stellenbosch : Stellenbosch University, 1996-12) Spies, Johannes Hendrik; Coertzen, Pieter; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.
ENGLISH ABSTRACT: Questions and problems concerning church membership are plenty and surface regularly in church . meetings. The way in which the church operates reflects a particular concept of the church. The· ideal is that way the church functi~ns according to the church law must express the essence of the church. Therefore it is important to ask questions on church membership in the light of the scriptures and the confession. This study shows that there is tension between the concept of the church which comes forwardin the Scriptures and the confession on the one hand and that which is reflected in the practical handling of membership issues on the other hand. An investigation into certain historic backgrounds, the conventions of a variety of churches on the issue of membership as well as the views of church members from· the Presbytery of the Dutch Reformed Church in Pietermaritzburg was necessary to acquire insight into the present situation. These investigations have shown that there are several customs and views on membership issues that do not have a sound theological basis. On what membership means and how it must be handled in practice there is also a wide variety of opinions. From the Old and New Testaments it becomes evident that a complete definition of the church is not possible. The Bible speaks in different ways about thechurch. God's presence and initiative in the church as his people of the covenant is that which makes the faith community the church. Faith, the relation with Jahwe in the Old Testament and with Jesus Christ iri the New Testament, is that which distinguishes the members of the faith community from those who do not belong to it. The handling of membership developed in such a way that membership issues constitutes the delimitation of churches amongst each other. That hampers the visible unity of the church. In the last chapter an attempt was made to formulate guidelines for the handling of membership in such a way that the unity of the church is emphasized while the confessional base of the church is protected at the same time. In this process a distinction is made between the delimitation of the church against the world on the one hand and the delimitation of churches amongst each other on the other hand. An attempt is made to unite the soteriological and the canonical meaning of the baptism in the membership practice. Baptism, as the sacrament of incorporation .into the church of Jesus Christ is fundamental in the acknowledgment of membership and membership privileges in the congregation.
Knowing the triune God : trinity and certitude in the Theology of John Calvin
(Stellenbosch : Stellenbosch University, 2002-12) Krohn, James B.; Coertzen, Pieter; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology & Ecclesiology.
ENGLISH ABSTRACT: JOHN CALVIN is said to have played a significant role not only in the shaping of Western Christianity, but also in the shaping of Western culture. An adequate appreciation of his thought therefore remains of ongoing significance. In the history of Calvin scholarship, varied interpretations of him have been presented, though in the recent past there has been a growing disinclination towards presenting a coherent exposition of his thought. In the context of these disintegrative proposals, a counter-argument is presented for the viability and desirability of a comprehensive construal of Calvin's thought along historical-theological lines. The argument primarily takes shape by locating Calvin within the sixteenth century intellectual milieu, and particularly by means of uncovering the epistemological consciousness of the Reformation period in reaction to the Renaissance revival of scepticism. The nature of human knowledge, particularly of God, was at the forefront of the sixteenth-century intellectual debate. Calvin, reformer and humanist, was particularly sensitive to this climate, as is illustrated by the Institutia which took the form of a discourse on knowing. However, the theme of knowing God on the basis of Scriptural revelation alone is prevalent in all his work, as an investigation into his neglected writings confirms. It also emerges that the kind of knowledge that Calvin advanced was experimental in nature and Trinitarian in foundation. Experientia and certitude disclosed the dynamic and proof of knowing God on an economic-Trinitarian and soteriological basis. This aspect of Calvin's thought has been overlooked in spite of its relevance to the contemporary post-Kantian crisis of knowing. Having sketched the epistemological background, Calvin's Trinitarian doctrina is examined. A historical-theological orientation to the doctrine provides the framework for appreciating Calvin's axiomatic exposition of the Trinity in the history of doctrinal formulation. Calvin's Trinitarian doctrina is unpacked by means of a historical review in relation to his Trinitarian debates, and by means of its definitive exposition in the 1559 Institutio. Through these, it becomes apparent that he displayed a hitherto mostly unrecognised theological acumen in assimilating Western (Augustinian) and Eastern (Cappadocian) aspects of Trinitarian doctrine due to his exegetical priority. What emerges is a Trinitarian doctrine that affirms God's Triunuy and translates into God's Person-al knowability. This thesis is confirmed by a discussion of Calvin's Trinitarian explication of the Christian life, and is shown to complement the previously highlighted emphasis on knowing. Recovering Calvin's Trinitarian doctrina is therefore of great consequence to post-Enlightenment and contemporary theological debates on God and the Trinity. It naturally follows that both Trinity and certitude were woven into the fabric of Calvin's God-centred hermeneutics. All of his exegetical labour, from Commentary to Instiuaio to Preaching, was focused on hearing the voice of the Triune God speaking in the Word under the sure guidance of the Holy Spirit. The final presentation of a comprehensive interpretation of Calvin is viewed in the light of the transmission of Reformed theology. Knowing the Triune God has the power to confirm and rejuvenate Calvin's theological vision amongst those who view him as their progenitor.
The origin and development of the Church of Central Africa Presbyterian (CCAP) in Zambia, 1882 - 2004
(Stellenbosch : Stellenbosch University, 2007-12) Chilenje, Victor; Coertzen, Pieter; Van Wyk, Jurie J.; University of Stellenbosch. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
This study deals with the origin and developments leading to the formation of the CCAP Synod in Zambia 1882 to 2004. Above all, it is an in-depth ecclesiological analysis and evaluation of the Livingstonia Mission from 1882-2004. The study was motivated by the need to contribute to the Church a proper historical record of the CCAP in Zambia. Historiographically, as far as I could establish, this is the first attempt to examine, scrutinise and chronologically write about the Livingstonia Mission’s activities in Zambia from a holistic point of view up to the birth of the CCAP Synod of Zambia in 1984. It needs to be noted that between 1884 - 1956 the Livingstonia Mission of the Free Church of Scotland carried out an extensive missionary work in Northern Rhodesia (Zambia), especially in the Eastern, Northern, Central and Copperbelt Provinces of Zambia. From 1956- 1984 the Livingstonia Mission work was continued in Zambia by the CCAP Synod of Livingstonia, a product of the Livingstonia Mission and the local Zambian people. Historically, the spread of the gospel from Scotland via Malawi into Northern Rhodesia revolved primarily around a particular congregation or around ethnic communities with multiple congregations. Therefore, the extensive work of the Livingstonia Mission up to the birth of CCAP Synod of Zambia rendered it necessary to arrange the subject matter, into chapters dealing with certain time periods. As a matter of fact, the dissertation begins with the background to the study. This is followed by the Livingstonia Mission activities in Central Africa from 1875-1975. The formation of the CCAP Synod in 1924 and its aftermath is also discussed in order to establish the fact that CCAP Synod of Zambia is a member of a larger Reformed Presbyterian family. The church union negotiations in Central Africa from 1923-1965 are one of the subject matters for discussion. Following these church union discussions, the reader will be able to understand the reasons for the existence of the Church of Central Africa Presbyterian in Zambia. The similarities and differences in ecclesiological life of the missionary work of various bodies involved are documented and analysed. The study also discusses the role of the CCAP Synod of Livingstonia in Northern Rhodesia (Zambia) from 1956-1984, systematically and chronologically. In addition, the extension of the CCAP mission work from the rural areas to the urban areas characterised by the missiological ecclessiological dimension of the Reformed Presbyterian tradition in Central Africa is also discussed, as it is the reason for many misunderstandings and questions regarding the origin and existence of CCAP Synod of Zambia. Then the extension, similarities, differences and limitations of the CCAP Synod of Livingstonia’s work in Zambia is extensively discussed. It is from the CCAP Synod of Livingstonia, a product of the Livingstonia Mission and the Free Church of Scotland that the CCAP Synod of Zambia finds its roots historically. Results of the study suggests that the existence of the CCAP in Zambia is questioned and misunderstood due to the following reasons; First and foremost, was the difference of opinion regarding the order in the church and order for the church within the different Reformed Presbyterian Churches found in Central Africa. Secondly, it is due to theological differences between the Livingstonia Mission and the Dutch Reformed Church Mission on matters of ecclesiological. Thirdly, it is an issue of failure to resolve conflict in the church at Matero Lusaka between some members, office bearers and church assemblies. The critical issue here was that the rights of the members were not protected, but violated. Fourthly, an important role was played by the selfish motives of the CCAP and the PCZ missionaries serving in Zambia before 1984. This group failed to solve their differences even after the two synods, the CCAP Synod of Livingstonia and the Presbyterian Church of Southern Africa had formed a liaison committee to take care of the problems of the two sister churches. Fifthly, colonialism affected the missionary churches in Central Africa in such a way that at times missionaries were serving the interest of their home governments. Sixthly, the growth of nationalism and democratisation influenced the churches. Many Africans wanted self-government, meaning that the churches were to be led by local African people. Ecumenically, the CCAP is a sister church to the Reformed Church in Zambia (RCZ), United Church of Zambia (UCZ) and Uniting Presbyterian Church of Southern Africa (UPCSA). The church is a member of Council of Churches in Zambia (CCZ), Theological Education by Extension in Zambia (TEEZ), Bible Society of Zambia (BSZ), Reformed Ecumenical Council (REC), Evangelical Fellowship of Zambia (EFZ) and Council of Reformed Churches in Southern Africa (CRCSA). The church is also in partnership with Presbyterian Church USA (PC USA) and Presbyterian Church in Ireland (PCI). From 1984-2004, the church has seen a tremendous growth from 8000 communicants to 42,000. From 16 congregations it grew to 47 and from 4 ordained ministers to 34. The church is also involved in the deeds of mercy e.g. towards those suffering from HIV/Aids. Besides a strong emphasis on evangelisation and spiritual nurture of congregation the church strives for a holistic ministry with two rural health centres, 14 schools, community schools, home based care centres and agricultural project.
The priesthood of believers : a critical analysis and evaluation of developments in the Ecclesiology of the Seventh-Day Adventist Church
(Stellenbosch : Stellenbosch University, 2011-03) Sokupa, Mxolisi Michael; Coertzen, Pieter; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: This dissertation is a critical analysis and evaluation of the teaching of the priesthood of believers and the development of ecclesiology in the Seventh-day Adventist church. The study analyses this development in Seventh-day Adventist ecclesiology by evaluating how the doctrine of the priesthood of believers has been viewed in biblical, historical, and theological contexts. The comparative analysis of (mainly, though not exclusively) the Free church ecclesiology with the aim of contributing towards the understanding of the development of the Seventh-day Adventist ecclesiology is key. The importance of the development of ecclesiology in general and more specifically within the Seventh-day Adventist church is reflected in the discussions on the priesthood of believers by Free Churches and Seventh-day Adventist church historians and theologians. This research demonstrates that the development of ecclesiology cannot be studied in isolation. Therefore the development of ecclesiology in the Seventh-day Adventist church should be viewed with the history of the Christian church in view. For the purposes of this study this implies that the reflection of the Christian church on the priesthood of believers should have an impact on the development of the history of ecclesiology within the Seventh-day Adventist church. The critical analysis and assessment of the development of Seventh-day Adventist ecclesiology highlights the importance of biblical, historical, theological and ecclesiological contexts combined, on the priesthood of believers. Therefore this highlights the importance of the doctrine of priesthood of believers in the development of ecclesiology.
The quest for unity between the Bantu Presbyterian Church of South Africa and the Presbyterian Church of Southern Africa, 1959-1973
(Stellenbosch : Stellenbosch University, 2000-03) Xapile, Spiwo Patrick; Coertzen, Pieter; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: Nineteenth century Presbyterian witness in South Africa provides us with a wonderful testimony of close work relationships between ministers that served independent colonial congregations and missionaries in native mission stations. However, these relationships remained good as long as these two streams of Presbyterianism were kept separate. Attempts to form one Church failed resulting to the formation of the Presbyterian Church in South Africa, a coming together of some mission and colonial congregations, in 1897. The majority of mission congregations stayed out of this union and formed themselves into the Bantu Presbyterian Church in 1923. From the beginning of the twentieth century the Ecumenical Movement posed a challenge to the world church, condemning her inability to live as the Body of Christ and as God's one big family. South Africa witnessed a deeper polarization of society through the rise of divisive nationalist ideas among Africans and Europeans. Churches did not escape this wave of thought. They also could not ignore the challenge by the World Council of Churches. Unity talks started just after 1923 and took a serious turn in 1959 under the heat of South Africa's racist policies. In the same year a Committee on Union Negotiations was appointed by both Churches. It had become very clear that a divided witness was a mockery of Presbyterian witness as well as of Christian witness in general. This was evident in continued conflict in areas where work overlapped. Africans in both Churches did not understand why there were two Presbyterian Churches. They changed Churches as it suited them sometimes to avoid disciplinary action. Whilst there was a desire to have the two Churches unite problems relating to,: 1. the laws of the land, the legal policy of the Government, that of separate development and an un-Christ-like attitude of Whites towards blacks weighed heavily in the minds of most people. 2. a distorted Christian understanding of the members of both Churches as the Body of Christ due to lack of theological reflection, 3. suspicion and mistrust of each other 4. and an inadequate or total lack of information on unity negotiations with decisions only at the top with very little or no input from most congregations derailed all attempts on union. There were genuine fears on both sides. Blacks had learnt never to trust white people. These negotiations came to an end in 1973 with the Presbyterian Church of Southern Africa voting in favour and the Bantu Presbyterian Church against. In 1994 another attempt was made. This time the laws of .the land had changed, Both Churches had come to accept the need to come together. Past hurts were addressed and this led to the formation of the Uniting Presbyterian Church in Southern Africa on the 26th September 1999. It is still not too late. We can still help make this union have real meaning to most people at grass root level. We must help people develop trust, create a strong theological base and mobilize them around a better understanding of the church.
Verbi divini minister : 'n teologiese analise en evaluering van die diens van die predikant soos verwoord in die Kerkorde (1998) van die Nederduitse Gereformeerde Kerk
(Stellenbosch : Stellenbosch University, 2002-12) Dicks, Nico Samuel; Coertzen, Pieter; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
ENGLISH ABSTRACT: The problem investigated in this thesis entails ordinance articles of the Dutch Reformed Church (1998) pertaining to the relevance of offices in the church in the modern world, and more specifically the office of the minister of the Gospel. During the past 30 years several authors doubted and questioned the authenticity of these offices as far as relevance, origin and content are concerned. Questions concerning the offices and especially the office of the minister of the Gospel, are posed because the Dutch Reformed Church ordinance is, allegedly, not based on the Scriptures and the ordinance also is accused of not providing explicit answers to these problems. The literature review clearly reveals that this questioning of the offices and more specifically the office of the minister of the Gospel, is not new in overseas literature.This tendency is also lately encountered in South Africa. The literature review also reveals that these questions are mainly driven by the authority crisis and ideologies such as pragmatism, functionalism, secularism, and post-modernism that leads to secularisation and democratisation. This fact emphasises the urgent need for the Church offices to be accounted for and investigated afresh in order to measure (test) its relation to the Biblical principles as found in the Scriptures, in the articles of faith and as they are formulated in the Dutch Reformed Church Ordinance. A large part of the study is dedicated to the investigation of the principles underlying the Church Ordinance and in chapter two an account is also given of the Scripture readings that are relevant to and justify the institution of the church offices according to the New and Old Testament. The ordinance articles pertaining to church offices, are analysed and evaluated in historical context to establish validity and to account for the natural historical development of the ordinance articles. The articles of faith to which the Dutch Reformed Church subscribes, are also scrutunized for evidence of basic Biblical principles in order to determine the extent to which these articles of faith support and are reflected in the rulings contained in the Church Ordinance. A critical, analytical, theological and historical investigation of the ordinance articles and the articles of faith reveals that they abundantly account for Christian principles and that the Dutch Reformed Church ordinance is based solidly on the Scriptures. in accepting and declaring that Jesus Christ is the Lord and Master of his church on earth, that He instituted and still maintains the church offices as instruments through which he, himself rules. Attention is also given to the need for reformulation of redundant or ambiguous articles on the order in the church regarding the clergymen preaching the Word of God.
Vryheid van godsdiens : 'n ondersoek na historiese ontwikkelinge van die konsep, en die teologies-kerkregtelike posisie van die Nederduitse Gereformeerde Kerk 1962 tot 2007
(Stellenbosch : Stellenbosch University, 2008-12) Heine, Quintus Erich; Coertzen, Pieter; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
The central theme of this thesis is the historic unfolding of the concept of freedom of religion and its manifestation according to the canonical law of the Dutch Reformed Church since 1962. Two issues were considered, the first being the historic development of freedom of religion while the second issue concerns the status and understanding of freedom of religion since 1962 and the canonical implication for the Dutch Reformed Church between 1962 and 2007. The historic research into the origin of freedom of religion starts with the biblical view of the concept and gives a synopsis of the development until it reaches worldwide recognition as a fundamental constitutional right. Prior to the final understanding of the concept of freedom of religion, different forms and meanings were given to the concept. At first freedom of religion was historically developed and understood as a God-given right of every man. Later on, to protect the society from infringement of human and religious rights, it became necessary to establish freedom of religion worldwide as a recognized constitutional right. It is argued that freedom of religion is in fact the most fundamental right of all the human rights. The research shows the development of religious freedom in the Dutch Reformed Church between 1962 and 2007. From as far as 1652 the Christian religion was a privileged religion in South Africa. The privileged situation of the Dutch Reformed Church in its relation to the state made it unnecessary for them to discuss or define the concept of freedom of religion. Consequently the church gave silent consent to the state’s limited application of religious freedom. In and outside the church there was an ongoing debate that helped the church to formulate its role in religious freedom, which resulted in the document “Church and Society” (1986–1990). With the new Constitution of South Africa in 1996, a new situation developed for the Dutch Reformed Church as well as other churches. The church realized that it must define and take up its own legal position on religious freedom, which is guaranteed in the Constitution of South Africa. The church has the right to express their religious identity in a plural society. The relationship between church and state is expressed in matters such as conditions of employment, church property; matrimony, education, ordinances, religious organisation, etc. These are all issues of religious freedom that are guaranteed in the Constitution. The conclusion of this research will be helpful for churches and religious communities in their capacity of canonical as well as civil law. Religious communities must make optimum use of the provision made by the Constitution for freedom of religion.

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Browsing Doctoral Degrees (Systematic Theology and Ecclesiology) by browse.metadata.advisor "Coertzen, Pieter"

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