Johan Heyns was the moderator of the General Synod of the Dutch Reformed Church from 1986 to 1990. This church was known as a moral and theological supporter of apartheid until the 1980s. In 1980 Heyns was, for the first time, involved in public critique against the pro-apartheid stance of his church. He took an influential part in writing a new document that criticised apartheid and was accepted by the General Synod of 1986. Heyns was elected as moderator or chairman (...) of this synod. The years from 1986 to 1990 became the busiest of his life. He became the leader in his church’s defence of the new document Church and Society in and beyond South Africa. In order to get back into the World Alliance of Reformed Churches and to stay on in the Reformed Ecumenical Synod, the Dutch Reformed Church decided to depart from its apartheid ways. Heyns’ message on apartheid was shaped by his Reformed approach to life, in which he chose reform as the method for change. (shrink)

The Confessio Belgica and the three offices: Article 30 inflexible? The Confessio Belgica or Dutch Confession of Faith from 1561, one of the Three Formulas of Unity in the Dutch Reformed tradition, confesses in article 30 that the government of the church, as an institution of the Christian faith, should be spiritual and conducted by chosen consistories. These consistories should consist of ministers, elders and deacons. The norm or constant of three offices was excepted by churches in this tradition, but (...) more recently it’s necessity and efficiency became questioned in some of these circles. Historically the three offices served the Reformed churches well. The acceptance of the three offices is based on the Confessio Belgica as a confession, but also on the biblical principle that Christ is the head of the church and its highest Prophet, eternal King and only Priest. The church grows spiritually out of Christ and his Spirit as their head. In this process, the church also uses the offices of minister, elder and deacon as instruments. These offices correspond with the offices of Christ as their Prophet, King and Priest. A study of the Confessio Belgica article 30 leads to the belief that it does not exclude changes in the task of the three offices nor opposes the addition of extra offices or the help of additional functionaries. Contribution: This article contributes theologically to the debate in the Dutch [ Netherlands ] Reformed churches on the offices in church. It tries to clarify all the thinking regarding the impact of the reformed Three Formulas of Unity, and especially the Dutch Confession of Faith article 30 on the work or service of the church and norms or principles to achieve an acceptable functioning of the offices in church. The solution aims at stability and new initiatives on the offices in church. (shrink)

The die-hard viewpoint of an influential figure like President M.T. Steyn of the Republic of the Orange Free State led to the lengthening of the Anglo-Boer War by more than a year. The reasons for Steyn leading the Free State into this war, the reasons for his call not to surrender and the effect of the war on the Afrikaner, is discussed in this article. An ethical discussion of factors indicating a bitter end, is also on the cards. There was (...) a strong realisation among the representatives of the Republics of the Free State and the Transvaal in 1902 that this is the end of the war. (shrink)

For, General C.R. de Wet, the well-known military leader of the Republic of the Orange Free State in the Anglo-Boer War of 1899-1902, this was a war undertaken in faith. As far as De Wet was concerned, his Christian faith had to determine his way of life: every decision and every action. Therefore it was also visible in his reasons for fighting and other actions in the war. De Wet cared for practical worship around the Bible and prayer with his (...) men on commando. His Christian convictions, however, also showed in his common sense and decision-making skills on the battle field, his respect for friend and foe when in contact, and his humanity in treating soldiers. From this point of departure, De Wet undertook, from his side, a gentleman's war. De Wet was a man of action and of deeds, and not of hesitance, which sometimes led to mistakes and tactical blunders on his side. (shrink)

Sarel Cilliers as an elder or former elder in church: The well-known Voortrekker Sarel Cilliers was in the first place not recognised as a military or cultural leader, but a spiritual leader and respected elder in church. Apart from his emotional approach to the affairs of the Dutch Reformed Church of which he was a member in a congregation, Cilliers was a reformed member who strifed to obey the Bible, the Reformed confessions of faith and the so-called law of his (...) church. Cilliers was chosen to take the lead when the Voortrekkers made a covenant with God before the Battle of Bloodriver in Natal on 16 December 1838. This covenant was initiated by the then leader of the Trekkers, Andries Pretorius. Cilliers did his work as an elder truthfully and with enthusiasm. He was strict and truthfull in his visits to church members and represented his congregation on major assemblies. In these assemblies fellow church members treated him with respect. Cilliers was an elder in a church which had to be settled in the interior of South Africa, often under abnormal circumstances. He sometimes had to do tasks of the minister of the congregation as well. Sarel Cilliers became known as a special elder in church.Contribution: This article gives an insight in the view and practice of the office of the elder in the Dutch Reformed Church in pioneer circumstances in the 19th century. It opens an assessment of this office for implementation in recent times. Apart from that the article sheds light on truthful understanding of the vow of Afrikaners at Blood River in 1838. This matter remains a point of discussion in recent times. (shrink)

In reformed churches the Bible is regarded as the norm of the norms. The confessions of faith of these churches are the second norm and subjected to the Bible. The church order is less powerful than the Bible and the confessions but of a higher status than the normal decisions of church assemblies. Therefore, the influence of the Belgic Confession on three church orders is an important issue in these churches. The author recommends four principles to understand the relation between (...) the church and the state authority in article 36 of the Belgic Confession: both should honour God in their activities; both are guided by the Ten Commandments; both have their own internal law to fulfil the purpose as an institution; and both should respect and co-operate with one another. Although they are not in agreement on every aspect, these principles give the guidance to understand the main issue in all four documents which are investigated. The theme of this article is of a theological and church historical nature and a contribution on a well-discussed topic in reformed churches.CONTRIBUTION: It should be important for the reformed churches in the Dutch tradition that a dynamic relationship exists between their confessions of faith and their church orders. While the Bible is the first and most important norm for church life, the confessions are the second most important. Church history shows that the relationship between the church and state is of utmost importance for the church, the quality of the confessions and the order of the church. (shrink)

Church and state authorithy: The Confessio Belgica and three church orders. In reformed churches the Bible is regarded as the norm of the norms. The confessions of faith of these churches are the second norm and subjected to the Bible. The church order is less powerful than the Bible and the confessions but of a higher status than the normal decisions of church assemblies. Therefore, the influence of the Belgic Confession on three church orders is an important issue in these (...) churches.The author recommends four principles to understand the relation between the church and the state authority in article 36 of the Belgic Confession: both should honour God in their activities; both are guided by the Ten Commandments; both have their own internal law to fulfil the purpose as an institution; and both should respect and co-operate with one another. Although they are not in agreement on every aspect, these principles give the guidance to understand the main issue in all four documents which are investigated. The theme of this article is of a theological and church historical nature and a contribution on a well-discussed topic in reformed churches.Contribution: It should be important for the reformed churches in the Dutch tradition that a dynamic relationship exists between their confessions of faith and their church orders. While the Bible is the first and most important norm for church life, the confessions are the second most important. Church history shows that the relationship between the church and state is of utmost importance for the church, the quality of the confessions and the order of the church. (shrink)

As the name of the title suggests, the Dutch Reformed Church is continuously changing or reforming. This change focuses on improvement as times change. In 1994, the Dutch Reformed Church was confronted with a new South African society built on a new paradigm, as expressed in Chapter 2 of the Constitution of the Republic of South Africa 1996. Against this background, the General Synod of 1998 amended the church order. The amendments, including employment relationships of ministers, church discipline and the (...) relationship between church and state, echoed the new South Africa and were an attempt to operate anew from reformed constants or principles. As a changing church in a changing situation, the Dutch Reformed Church wished to reform on these points or change on the basis of reformed principles. (shrink)

The last two presidents of the Zuid-Afrikaansche Republic and the Republic of the Orange Free State, S.J.P. Kruger and M.T. Steyn, both stood in the tradition of the Christian Afrikaner. Kruger as the symbol of Afrikaner republicanism in the 19th century and Steyn as a younger and more modern Afrikaner, tried to base their policies openly and clearly on Biblical and Christian principles. Kruger as a member and recognised minister of the Reformed Churches in South Africa formulated his views in (...) a typical Dutch neo-Calvinistic way, while Steyn used Reformed concepts combined with his academic background in jurisprudence and the law of nations to foster the same ideas. Kruger and Steyn trusted one another, agreed on core issues and worked together rather well. Each strived to maintain the independence of his republic. (shrink)

This paper argues that an African business ethic should take the promotion of cultural justice as one of its major tasks. After an explanation of globalisation as homogenizing cultural force that shapes moral identity, the notion of cultural justice as "unselfconscious living" is explained. This is then set in the context of an agenda for business ethics in Africa that would require more work on how a narrative moral identity is constructed, and how trans-cultural business environments could be created and (...) sustained. (shrink)

This article starts with a brief statement on the well-known contradictory nature of the Reformed tradition in South Africa, defending injustice and struggling for justice in the name of the same tradition. By following the work of Reformed systematic theologian D.J. Smit, it argues that the justice-affirming potential of the Reformed tradition is a hermeneutical task built on three specific re-interpretations: the reinterpretation of Scripture from the perspective of the weak, the poor and the oppressed a rereading of John Calvin (...) to affirm the dignity and freedom of all humans a rereading of Karl Barth with a focus on God's inclusive grace, Christian confessions and the nature of the Christian life. The article closes with a brief look into the agenda for social transformation faced by us in the second decade of the 21st century, and under what conditions the Reformed faith will be able to make an enduring contribution to public life in Africa. (shrink)

The rise of Big Data changes the context in which organisations producing official statistics operate. Big Data provides opportunities, but in order to make optimal use of Big Data, a number of challenges have to be addressed. This stimulates increased collaboration between National Statistical Institutes, Big Data holders, businesses and universities. In time, this may lead to a shift in the role of statistical institutes in the provision of high-quality and impartial statistical information to society. In this paper, the changes (...) in context, the opportunities, the challenges and the way to collaborate are addressed. The collaboration between the various stakeholders will involve each partner building on and contributing different strengths. For national statistical offices, traditional strengths include, on the one hand, the ability to collect data and combine data sources with statistical products and, on the other hand, their focus on quality, transparency and sound methodology. In the Big Data era of competing and multiplying data sources, they continue to have a unique knowledge of official statistical production methods. And their impartiality and respect for privacy as enshrined in law uniquely position them as a trusted third party. Based on this, they may advise on the quality and validity of information of various sources. By thus positioning themselves, they will be able to play their role as key information providers in a changing society. (shrink)

In literature as well as in nursing practice a growing concern about nurses’ ethical competence can be observed. Based on the cognitive theory of moral development by Kohlberg, this research examined nursing students’ ethical behaviour in five nursing dilemmas. Ethical behaviour refers not only to the ethical reasoning of nursing students but also to the relationship between reasoning and behaviour. Kohlberg’s definition of morality was refined by adding a care perspective. The results show that the majority of students can be (...) located in the fourth moral stage according to Kohlberg’s theory, that is, the conventional level of moral development. This finding implies that students are still guided by professional rules, norms and duties, and have not (yet) succeeded in making personal ethical decisions on the basis of their own principles and acting according to such decisions. (shrink)

Book reviewed in this article: The American Blood Supply. By Alvin W. Drake, Stan N. Finkelstein, and Harvey M. Sapolsky. Blood: Gift or Merchandise. By Piet J. Hagen. New York: Alan R. Liss.

The political philosopher Hannah Arendt develops several arguments regarding why truthfulness cannot be counted among the political virtues. This article shows that similar arguments apply to lying in business. Based on Hannah Arendt's theory, we distinguish five reasons why lying is a structural temptation to businessmen: business is about action to change the world and therefore businessmen need the capacity to deny current reality; commerce requires successful image-making and liars have the advantage to come up with plausible stories; business communication (...) is more often about opinions than about facts, giving leeway to ignore uncomfortable signals; business increasingly makes use of plans and models, but these techniques foster inflexibility in acknowledging the real facts; and businessmen easily fall prey to self-deception, because one needs to act as if the vision already materializes. The theory is illustrated by a case study of Landis, which grew from a relatively insignificant organization into a large one within a short period of time, but ended with outright lies and bankruptcy. (shrink)

The political philosopher Hannah Arendt develops several arguments regarding why truthfulness cannot be counted among the political virtues. This article shows that similar arguments apply to lying in business. Based on Hannah Arendt's theory, we distinguish five reasons why lying is a structural temptation to businessmen: business is about action to change the world and therefore businessmen need the capacity to deny current reality; commerce requires successful image-making and liars have the advantage to come up with plausible stories; business communication (...) is more often about opinions than about facts, giving leeway to ignore uncomfortable signals; business increasingly makes use of plans and models, but these techniques foster inflexibility in acknowledging the real facts; and businessmen easily fall prey to self-deception, because one needs to act as if the vision already materializes. The theory is illustrated by a case study of Landis, which grew from a relatively insignificant organization into a large one within a short period of time, but ended with outright lies and bankruptcy. (shrink)

The Bible: Sole basis for Reformed church polity?Most scholars in the Reformed tradition claim that the Bible is the sole basis of their views on church polity. The author looks at the different ways the Bible is used by Reformed scholars in establishing church principles. He shows that other factors also play a part. Some of these factors are not recognized by those who use them; they are not necessarily wrong and need to be acknowledged and examined. These factors include (...) confessions of faith, a viewpoint on what the church is, attitudes to society as a whole, and the scholar’s cosmological insights. (shrink)

In 1862 the Supreme Court of the Cape Coloy terminated the synodical unity of the Dutch Reformed Church in South Africa. Delegates of congregations outside the Colony could no longer represent them in the Cape or Mother Synod. The court used Ordonnance 7 of 1843 of the Colony. In 1907 the newly founded Federal Council of Dutch Reformed Churches decided to lead an effort in the Church to replace this federal bond with a closer synodical bond. The Council was a (...) combined body of the four Dutch Reformed Churches of respectively the Transvaal, Free State, Natal and Cape. However, to achieve this, they needed the help of the state authorities of the Union of South Africa to scrap all legal obstacles in the way of the Dutch Reformed Church. After consultations with the authorities, the Church was asked to formulate a concept act to replace these hindrances. The act was accepted by Parliament, but the Church could not get the required three quarters of a majority in three quarters of its consistories for the bill to be accepted. Thus, the effort for a new synodical unity failed. CONTRIBUTION: This article adds to the history of the synodical structure in the Dutch Reformed Church. In doing so it concentrates on the failed attempt in this church in 1911 to form an all-inclusive - as far as congregations are concerned - synodical bond with attention to the required church political principles behind such a structure. This is also relevant to the present efforts for unity in the family of Dutch Reformed Churches, as well as other reformed churches in Southern Africa. The approach is a reformed perspective on the relationship between state and church. (shrink)

Socio-political changes in the Dutch Reformed Church: Reflected in church orders 1962 and 1998. The Confessio Belgica or Dutch Confession of Faith (1561), article 29 confesses 3 indications regarding the marks of a true church: the scriptural-based preaching of God’s Word, the scriptural service of the sacraments, and the maintaining of church discipline. A reformed church order gives guidelines how this should be achieved practically by the church. In applying itself to the entire life of a church, its church order (...) normally reflects aspects of the present societal surroundings of this church. This is especially true of important socio-political changes of which the church, as part of society, and with its order made in that situation, normally gives indications. In being a visible church, every organised church gives reflections of some of its ties with the state authorities of the country and its politics. These reflections also communicate something of the approach of this church to these issues. The norm for the articles of a reformed church order should be the Word of God, but in guiding the church to fulfil its task, a church order also reflects aspects of the customs and culture in which it finds itself. Contribution: This article formulates the purpose of a church order and the fact that such an order carries reflections of the societal customs and values in the context of that church. From a church-historical and church-political perspective, a research study of the church orders of the Dutch Reformed Church of 1962 and 1998 is used to determine something of the stance of this church in the days of social unrest in the 1960s and social changes in South Africa in 1994. (shrink)

In the 16th century, after the so-called Dark Middle Ages, the Reformation in the church in Western Europe aimed at reforming the church with consequences for society. Regarding the church itself, the Reformation aimed at bringing the total service of the church under the Word of God as its norma normans or norm of the norms. This is also true for the governing of the church and church polity. In the tradition of church polity and order that followed the thought (...) of reformers, such as Bucer and Calvin, in the history of, specifically, the Dutch Reformed Church (DRC), scholars and churches came to the conclusion that the principle of sola scriptura means that Scripture provides the principles or norms for a church polity. This does not mean that every article in a church order should indicate the text of the Bible on which it is based. Rather, a church order should – at least – be based on principles derived from the Scripture or norms from outside the Scripture in harmony with the Bible. Contribution: The governing of the church cannot be isolated from society or, for example, from the generally accepted norms for natural justice. The Church order of the DRC of 1962 is an example of a reformed church order. (shrink)

Synodical unity in the Dutch Reformed Church in 1911 – an attempt that failed. In 1862 the Supreme Court of the Cape Colony terminated the synodical unity of the Dutch Reformed Church in South Africa. Delegates of congregations outside the Colony could no longer represent them in the Cape or Mother Synod. The court used Ordonnance 7 of 1843 of the Colony. In 1907 the newly founded Federal Council of Dutch Reformed Churches decided to lead an effort in the Church (...) to replace this federal bond with a closer synodical bond. The Council was a combined body of the four Dutch Reformed Churches of respectively the Transvaal, Free State, Natal and Cape. However, to achieve this, they needed the help of the state authorities of the Union of South Africa to scrap all legal obstacles in the way of the Dutch Reformed Church. After consultations with the authorities, the Church was asked to formulate a concept act to replace these hindrances. The act was accepted by Parliament, but the Church could not get the required three quarters of a majority in three quarters of its consistories for the bill to be accepted. Thus, the effort for a new synodical unity failed. Contribution: This article adds to the history of the synodical structure in the Dutch Reformed Church. In doing so it concentrates on the failed attempt in this church in 1911 to form an all-inclusive – as far as congregations are concerned – synodical bond with attention to the required church political principles behind such a structure. This is also relevant to the present efforts for unity in the family of Dutch Reformed Churches, as well as other reformed churches in Southern Africa. The approach is a reformed perspective on the relationship between state and church. (shrink)

This collection of papers by prominent feminist thinkers advances the positive feminist project of remapping the moral by developing theory that acknowledges the diversity of women.

"-- M. J. Silverthorne,The Humanities Association Review Leo Strauss (1899-1973) was the Robert Maynard Hutchins Distinguished Service Professor Emeritus of ...