Scielo RSS <![CDATA[Studia Historiae Ecclesiasticae]]> http://www.scielo.org.za/rss.php?pid=1017-049920110001&lang=pt vol. 37 num. 1 lang. pt <![CDATA[SciELO Logo]]> http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za <![CDATA[<b>Von Zinzendorf se Herzenreligion in verhouding tot die piëtisme en die mistiek</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992011000100001&lng=pt&nrm=iso&tlng=pt Die Teologiese bydrae en betekenis van Von Zinzendorf, die beskermheer van die Hernude Broederkerk (Morawiese kerk) is nie so bekend in Suid-Afrika nie. Dit is dan die doel van hierdie artikel om sy denke en ingesteldheid aan die kerkhistoriese publiek bekend te stel. Dit is veral van belang aangesien die eerste kerk onder die inheemse bevolking in Suid-Afrika deur die sendingwerk van die Morawiërs begin is. Gedurende dié tydvak (1737-1760) het die moederkerk (Herrnhut in Duitsland) direk onder Von Zinzendorf se bestuur gesorteer. Dit is bekend dat Von Zinzendorf die geskrifte van die piëtisme en die mistiek van sy tyd bestudeer en goed bekend was met die denkstrominge; maar hy was ook bekend met die denke van die rasionalisme en die humanisme van sy tyd. Dit is seker verskoonbaar as hy vanuit kerkhistoriese kringe bestempel word as 'n piëtis. Hy word egter ook beskuldig van mistisisme en van 'n vroeë Katolieke spiritualiteit. En tog met so 'n veelsydige mens en denker soos Von Zinzendorf wat bekend was vir sy een passie, naamlik "die Lam en Hy alleen", kan mens, selfs gegewe die gevoelsmens wat hy was, hom nie sonder meer etiketteer nie. Die artikel poog om vanuit sy skrifbeskouing en die tydsgees hom te projekteer teen sy eie verklarings rakende die piëtisme en die mistiek en hom voor te stel as 'n teoloog in eie reg met sy hartsgodsdiens. <![CDATA[<b>Minister Fraternal vis-à-vis Ecumenism: A close look at the confrontation between the South African Council of Churches and the then Bophuthatswana Ministers Fraternity (1976 - 1994)</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992011000100002&lng=pt&nrm=iso&tlng=pt During the rule of the National Party in South Africa, the Bantustans were founded on the basis of discrimination along the lines of race as well as ethnicity. At the same time, some were offered "independence" which to many Black South Africans was suicidal especially in respect of their human dignity. However, this did not end there as it also advocated territorial advancement along the same lines mentioned above. The ecumenical movement in South Africa then was vocal in respect of the socio, political, economic and religious injustices of the time. The founding of the "Independence of Bophuthatswana" also opened a window of "opportunity" for them to establish what they called Bophuthatswana Minister Fraternity. Its functions were in direct opposition to what the South African Council of Churches stood for and believed in. This article will examine the socio, political, economic and religious context of that time. <![CDATA[<b>The history of Afrikaans speaking churches in South Africa and the option of ecumenism</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992011000100003&lng=pt&nrm=iso&tlng=pt Throughout history, and especially after the Reformation, Christians increasingly divided into groups and denominations while all Christians confessed their continued belief in "one church". Using South Africa in general and the ecumenical activities (both past and present) of the traditional Afrikaans speaking churches as source, an evaluation is made regarding the function of words like "ecumenism" and "unity" in the organisational structures and lives of members of these denominations. The firm belief of each denomination that it is the only true church is only one of several red lights flashing, all indicating that ecumenism is used to cover a vast array of malpractices and that unity is defined not in terms of what the Bible prescribes but according to what people want it to mean. Ecumenical relations are formed according to prescribed rules, providing the practice with a false air of legitimacy. Ecumenism provides a human detour around the Biblical commands to make disciples and practise love. <![CDATA[<b>Pastoral care for war exiles: The work of Petrus Postma in Ceylon</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992011000100004&lng=pt&nrm=iso&tlng=pt Petrus Postma het waardevolle en gewaardeerde pastorale sorg gedurende die Anglo-Boereoorlog in die Diyatalawa-kamp in Ceylon gelewer. Hy was die seun van die eerste predikant en eerste teologiese professor van die Gereformeerde Kerke in Suid-Afrika, Dirk Postma. Hy was predikant van die Gereformeerde Kerk in Pretoria toe die Anglo-Boereoorlog uitbreek. President Paul Kruger was lidmaat van hierdie gemeente en Postma se verbintenis met hom was waarskynlik die rede waarom hy na die Diyatalawakamp in Ceylon verban is. Die oorlog het Postma se benadering tot pastorale bediening ingrypend beïnvloed. Hierdie artikel wil aantoon hoe ingrypend hierdie invloed was deur briewe, kerkraadsnotules, oorlogsdagboeke, preke en ander relevante bronne te raadpleeg. Sy pastorale sorg in die kamp het egter ná sewe maande feitlik tot stilstand gekom toe sy vrou by hom aangesluit en hy parool gekry het om elders te gaan woon. Die rede hiervoor word ook ondersoek.<hr/>Petrus Postma rendered esteemed and valuable work as pastor during the Anglo-Boer War in the Diyatalawa Camp in Ceylon. He was the son of the first pastor and first professor of theology of the Reformed Churches in South Africa, Dirk Postma. He was the pastor of the Reformed Church in Pretoria at the outbreak of the Anglo-Boer War. President Paul Kruger was a member of this congregation and Postma's association with him was apparently the reason why he was exiled to Ceylon. The war had a profound influence on Postma's approach to pastoral care. This article intends to show how profound this influence was by looking at letters, minutes of church councils, war diaries and several other relevant sources. His pastoral care in the camp all but ceased after seven months when his wife arrived in Ceylon and he was granted parole to live elsewhere. The reason for this is explored. <![CDATA[<b>The ecumenical vision of the Organization of African Independent Churches from an educational perspective</b>]]> http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1017-04992011000100005&lng=pt&nrm=iso&tlng=pt This article will concentrate on the African Independent Churches (AICs) unity and the articulation of their theologies in the global context beyond Africa wherever AICs are found, such as in Europe and North America. This implicitly should be seen as a process of covering fresh ground through constant self-renewal focusing on ministerial training in the rural and urban areas. This will also apply to those who are living on the margins of our society. How can the AICs living on the margins be trained theologically without making them become over-dependent on the centres of training or sponsorship? The task of the Organization of African Independent Churches (OAIC) is to bring AICs together in fellowship and enable them to preach the gospel in word and deed. However, the environment in which people are ministering the gospel has changed over the years. When the OAIC/Theological Education by Extension (TEE) programme was started in the early 1980s, HIV and AIDS may have been there but were not known of. Since then, through the influence of NGOs working in HIV and AIDS and development, secular development discourses have overtaken even the churches. Terms such as "faith-based organisations" were not used in the 1980s. Such terms did not emanate from the church but from secular sources, very often for the purpose of using the church for a development project. How do we facilitate theological education in a grassroots environment that is continuously being shaped by this development discourse? Everywhere in Africa pastors are coming under pressure to conform to the demands of NGO partners.