Aspekte van gereformeerde spiritualiteit in die Nederduitse Gereformeerde Kerk (1850 - 1950) 'n kerkhistoriese studie (Afrikaans)

Abstract

Sedert die vestiging van die kerk aan die suidpunt van Afrika, het die gereformeerde godsdiens 'n belangrike deel uitgemaak van die Suid-Afrikaanse kerkgeskiedenis. Deur die toedoen van predikante soos ds. Andrew Murray, het 'n nuwe evangeliese bewuswording posgevat wat mense laat vra het na wedergeboorte, bekering en heiligmaking. 'n Ernstige soeke na die werking van die Heilige Gees het, na baie gebed, uitgeloop op die bekende herlewings laat in die vorige eeu. Hierdie opwekkings het 'n aptyt gewek vir die ongewone en daarmee saam het 'n ontevredenheid geheers oor die swak geestelike toestand in die Ned.Geref.Kerk. In pogings wat aangewend is om te voldoen aan die geestelike behoefte van lidmate en om die onbekeerdes te bereik, het die Ned.Geref.Kerk met spesiale evangelieprediking begin. Intussen kom meer as een beweging, hoofsaaklik weens buitelandse invloede, die Kerk binne. Die vernaamste doelwit van hierdie bewegings was om op verskeie vlakke van die samelewing die boodskap van bekering en heiligmaking te bevorder. Hoewel sekere predikante en lidmate kon getuig van 'n besliste bekeringsmoment in hulle lewe, was dit nie verteenwoordigend van die res van die kerklike publiek nie. Enkeles het ook 'n definitiewe heiligmakingsondervinding voorgestaan. Hierdie verwikkelinge het die besef laat ontstaan dat Metodistiese invloede in 'n baie groot mate die Kerk begin infiltreer het en daarom is enige poging ter bevordering van wedergeboorte, bekering en heiligmaking met agterdog bejeen. Terselfdertyd het, deur die invloed van dr. Abraham Kuyper, 'n oplewing van Calvinisme ontstaan wat verdere druk geplaas het op die evangelies-bevindelike stroom in die land. Beskuldigings van Metodistiese geesdrywery, gevoelvolle prediking en allerlei vorme van opsweping moes aangehoor word. Om die situasie te vererger, word twee predikante van hul gemeenteverpligtinge losgemaak en hou as sogenaamde Los predikante konferensies landwyd. Saam met die invloed van die A.E.B. word die kloof tussen Calvinisme en Metodisme groter. Met die stigting van Die Nuwe Protestantse Kerk (Evangelies-Gereformeerde Kerk) in 1944 onder die Ieiding van dr. D.J.J. de Vos, skaar die ondersteuners van die Los predikante en die A.E.B. hulle by hom. Intussen kristalliseer 'n verskeidenheid leerstellige standpunte in die Ned.Geref.Kerk uit wat wissel van 'n strenge verbondsteologie (waarin wedergeboorte latent plaasvind) tot 'n meer Metodisties-gekleurde interpretasie van die heilsweg waar wedergeboorte neerkom op 'n bewustelike ondervinding. By laasgenoemde groep het heiligmaking sterk geneig in die rigting van perfeksionisme. Die oorsprong van hierdie groep kan teruggevoer word na sekere teoloë wat rondom die eeuwending aktief betrokke was, asook na die invloed van buitelandse evangeliesgesindes. Die verbondsteoloë daarenteen, wou getrou aan hul Nederlandse erfenis nie afsien van die suiwer Calvinistiese leer nie. In die Ned.Geref.Kerk het hierdie twee strominge in 'n groot mate saamgewerk sonder dat die Metodistiese invloede die Kerk leerstellig van die spoor laat afwyk het. Die evangeliese invloed, met die praktiese beoefening van wedergeboorte, bekering en heiligmaking kon ook verder bydra tot die verdieping van gereformeerde spiritualiteit in die Ned.Geref.Kerk. Die slotsom waartoe die kandidaat kom is dat gereformeerde spiritualiteit in die Ned.Geref.Kerk grootliks hand aan hand loop met die evangeliese inslag in hierdie Kerk en dat die term "Metodisme" dikwels verkeerdelik aan hierdie groepering gekoppel is. ENGLISH: Since the founding of the church at the southern tip of Africa, reformed religion played an important part in the history of the church in the South African context. Through the contribution of the ministers like dr. Andrew Murray, a new evangelical awakening arose which inspired people to enquire about rebirth, conversion and sanctification. An earnest search after the work of the Holy Spirit resulted after much prayer, in the well-known revival towards the latter part of the previous century. These conversions awakened the appetite for the unusual and, with that, a dissatisfaction about the spiritual well-being of the church reigned. By attempting to comply with the spiritual need of members as well as trying to reach the heathens, the Dutch Reformed Church began a special evangelical preaching programme. In the meantime more than one movement, mostly as a result of international influence, infiltrated the church. The prime object of these movements were to promote the message of salvation and sanctification. Although some ministers and members could testify to a decisive moment of rebirth in their lives, this was not representative of the rest of the churchgoing public. Individuals claimed a definite experience of sanctification. These developments allowed for the relations that the Methodist influence, to a large extend, were beginning to infiltrate the church and thus any attempt to promote the concepts of rebirth, conversion and sanctification were treated with suspicion. Simultaneously, through the influence of dr. Abraham Kuyper, resurgence of Calvinism began which placed further pressure on the Evangelicals in the country. Accusation of Methodist practices, emotional preaching and various forms of incitement had to be heard. To worsen the situation, two ministers were relieved of their ministerial duties and held, as so-called "Loose ministers" country-wide conferences. The influence of the A.E.B. contributed to the rift between Calvinism and the Methodists widening. With the founding of the New Protestant Church (Evangelical Reformed Church) in 1944 under the auspices of dr. D.J.J. de Vos, the supporters of the "Loose ministers" and the A.E.B. rallied to his support. In the meantime a variety of doctrinal viewpoints crystalised in the Dutch Reformed Church. These vary from a strictly covenant theology (wherein rebirth is latently present) to a more Methodist inclined interpretation of the root to salvation where rebirth is interpreted as a concious experience. With the latter salvation was strongly inclined towards perfectionism. The origin of the group can be attributed to various theologians who were active at the turn of the century, as well as the influence of international evangelists. In contrast the covenant theologians did not want to waive from their pure Calvinism. In the Dutch Reformed Church these two streams worked together to a large extend, without the Methodist influences deviating them from their tracts. The evangelical influence, with the practical practise of rebirth, conversion and sanctification can further contribute to the deepening of the spirituality of the Dutch Reformed Church. The final conclusion reached is that reformed spirituality in the Dutch Reformed Church can to a large extent be related to its evangelical inclination and that the exponents of this trent were falsely accused of Methodism.