부산대학교 도서관

English: The Dutch Reformed Church (DRC) was in the twentieth century a key player in South Africa. Not only on ecclesiastical grounds, but in the South African society the DRC has exercised great influence. During this time J.D. Vorster was as a neo-calvinist and Boere-nasionalist, a prominent church leader in the DRC. He was for 26 years a member of the moderamen of the Cape synod. From it he was 22 years Actuarius and 4 years Moderator. He served 16 years on the moderamen of the General assembly from the DRC. In 1962 and 1966 he was elected as Actuarius, in 1970 as moderator and in 1974 as deputy chairman of the General assembly. J.D. Vorster played a key role in the writing of a new church order for the DRC in 1962. The same church order is being used today. From today’s perspective, yesterday is in many ways a diffrent and unknown land. To understand the new paradigmshift in the DRC and South African society in full one must study the old paradigm. The ministry of J.D. Vorster as an angle of incidence give a new perspective on already known history. The hypothesis in this study is that J.D. Vorster has been playing an important role to establish a distinctive neo-calvinism as an extensive school of thought in the DRC and Afrikaner community. The interaction of calvinism, neo-calvinism an Afrikanernationalism with the threatening of black nationalism and Britsh imperialism for the Afrikaner identity, language, economical well being, safety and freedom has lead to a distictive neo-calvinism in the DRC, which can be characterise as Boere-calvinism. J.D. Vorster called it Boere-nationalism, distictive calvinsm, South African calvinism. According to J.D. Vorster the biggest characteristic of Boere-calvinism is that God has planted the Boer nation as Christians in South Africa with an own unique identity. On the surface calvinism, neo-calvinism and Boere-calvinism are the same. The big diffrence between neo-calvism an Boere-calvinism is the role of Afrikanernationali
Afrikaans: Die NG Kerk was in die twintigste eeu ‘n sleutelrolspeler in Suid-Afrika. Nie net op die kerklike toneel nie, maar ook in die Suid-Afrikaanse samelewing het die NG Kerk sy invloed laat geld. Gedurende hierdie tyd was J.D. Vorster, as ‘n uitgesproke neo-calvinis en Boere-nasionalis, een van die prominente leiersfigure binne die NG Kerk. Dit word gesien in die feit dat Vorster ononderbroke vir 26 jaar lid was van die Kaapse Kerk se Moderatuur. Daarvan was hy 22 jaar (1953-1975) Aktuarius en vier jaar (1975-1979) as Moderator. Verder dien Vorster vir sestien jaar ononderbroke op die Breë Moderatuur van die Algemene Sinode. By die eerste Algemene Sinode in 1962 word Vorster as Aktuarius verkies, 1966 weer, 1970 word hy as Moderator verkies en in 1974 tot Assessor. J.D. Vorster het 'n sleutelrol gespeel in die totstandkoming van ‘n gemeenskaplike kerkorde met die oog op die hereniging van die NG Kerk in 1962. Dieselfde kerkorde word in 'n groot mate nog net so gebruik. Uit vandag se perspektief is gister in baie opsigte ‘n vreemde land. Ten einde die paradigmaskuif binne die NG Kerk en Suid-Afrikaanse samelewing te verstaan, moet die ou paradigma immers deeglik begryp en nagevors word. Deur die bediening van J.D. Vorster binne die NG Kerk as invalshoek te gebruik kan ‘n nuwe perspektief op reeds bekende geskiedenis gebied word. Die hipotese wat in die navorsing ondersoek word is dat J.D. Vorster 'n wesenlike deel bygedra het om ‘n eiesoortige neo-calvinisme as 'n omvattende denkraamwerk in die NG Kerk en Afrikanersamelewing te vestig en uit te bou. Die wisselwerking tussen calvinisme, kuyperiaanse neo-calvinisme en Afrikanernasionalisme tesame met die bedreiging wat Britse imperialisme en swartnasionalisme vir die Afrikaner se identiteit, taal, ekonomiese welsyn, veiligheid en vryheid ingehou het, het aanleiding gegee tot die ontstaan van ‘n unieke Afrikaanse neo-calvinisme in die NG Kerk, wat tipeer kan word as ‘n Boere-calvinisme. Vorster het in dié idioom g